are the more they answer to their pattern and the more they are to his honour when they abide in him and walk as he walked 1 John 2.6 Consolation to the true Spouse of Christ He hates putting away Mal. But alas the Lord requires a fair a beautiful a spotless Bride a Wife like himself pure as he is pure but I am impure and polluted When we look upon our pattern 2 Cor. 3. and behold the Lord Jesus Christ and then reflect upon our selves we seem deformed Cant. 1.6 I am black because the Sun hath looked upon me and Psal I am as a beast before thee Moses complains Exod. 4.10 I am not eloquent not a man of words since yesterday nor since the third day he explains himself since thou hast spoken to me Job 42.5 6. Now mine eyes see thee wherefore I abhor my self in dust and ashes But truly in this estate the Spouse is most fit for Christ when the soul knows and acknowledgeth with sorrow her own indignity and unworthiness then is she thought worthy of God Then was the Leper to be pronounced clean by the Priest when he was spread all over with the Leprosie Levit. 13. 1 John 1. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness 2 Cor. 12.7 10. When I am weak then I am strong The Lord speaks to the Church Ezec. 16.6 He minds her of her impurity When she was in her blood and naked and bare then was the time of love But can the Lord love me who am so deformed so unclean so unlovely Can the fairest of ten thousand love the Blackamore Such indeed the Church and every soul is before conversion unto God Are not ye as the Ethiopians unto me O ye Children of Israel Amos 9. This blackness in the Church is either in regard of sin whose contrary is the whiteness and beauty of holiness or 2. in regard of punishment of sin Job 30.30 or 3. in regard of sorrow for sin as a black garment is a sign of mourning Is it said in vain that Moses married the Ethiopian woman a Blackamore Moses was for a testimony of those things that were to be spoken afterwards Heb. 3.5 He was a notable type of Christ who married the Blackamore Eph. 5.25 26 27. But Moses was faithful only as a servant for a testimony c. Heb. 3.5 But Christ as a Son over his own house v. 6. The Lord saith of Solomon He shall be my Son and Solomon married the daughter of Pharaoh Christ the Son purifieth his Church Eph. 5. Exhort Husbands love your wives even as Christ loved his Church It is the Apostle's Exhortation Ephes 5.24 as the Church is subject to Christ so let the Wives The Church owns Christ for her head doth his will obeys him takes heed of offending him such ought the wives to be to their own husbands Christ bears or bears with the sins of his Church hath compassion on it nourisheth it comforts it instructs it he hates putting away yea he recalls and renews his love toward penitent and converting souls even such ought husbands to be unto their wives Exhort Let us all be chast and faithful to our true and faithful husband the Lord Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 33 34 35 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths But I say unto you Swear not at all neither by heaven for it is God's throne Nor by the earth for it is his foot-stool neither by Jerusalem for it is the City of the Great King Neither shalt thou swear by thy head because thou canst not make one hair white or black THese words contain the third instance of our Lord out of the Law which was spoken to them of old time Herein from verse 33 to the 37 we have our Lords instance out of the Law and his Exposition added thereunto In the former we have a command 1. Negative 2. Affirmative 1. Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not forswear 2. Affirmative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but shal◠perform to the Lord thy oaths Wherein we have these Divine Axioms 1. Thou shalt not forswear thy self 2. Thou shalt perform to the Lord thine oath 3. From the diversity Thou shalt not But 4. This was said to them of old time 5. Again this was said to them c. 1. Thou shalt not forswear thy self Before we can know what it is to forswear we must know what it is to swear Generally as common to all people and all kind of oaths to swear is Religiosa affirmatio a Religious affirmation so that affirming here is as largely taken as asseveration may be so that it comprehends negation or denial also of what is false It 's a Religious affirmation so that religious involves an obligation or binding him that swears unto God as an avenger of false oaths This is swearing according to the common apprehension of all men who have any knowledge of God And it is enough to premise as positive that we may the better understand what it is to forswear I shall more particularly speak of swearing in the next point What is it then to forswear We borrow the word of our neighbours the Low Dutch Versuearen where Ver answers to for and per in perjurium pejero which is malè juro and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek which signifieth depravation and perversion of any thing To forswear then is to swear falsly or rashly or wickedly by the Name of the Lord The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coerceo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who swears restrains himself within bounds of truth He who forswears transgresseth and passeth over those bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra vel super vel contra sign 'T is doubted whence this speech is taken out of the Decalogue or out of some other Laws elsewhere repeated some conceive it taken out of Levit. 19.12 where there is express mention of swearing and prohibition of swearing falsly by the name of the Lord which is all one with forswearing in the Text yet I doubt not to affirm that this Precept is contain'd in the Decalogue both in Exod. 20. and Deut. 5. in the third Commandment For though some conceive that by taking the Name of God in vain is meant only the swearing by God's name without necessity without just cause vainly so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Cyprian turns in vain vainly Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly yet indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain in the third Commandment the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
immediately which our Lord intended not here but those forms and wayes of swearing which were in use among the Jews were without express naming the name of God Now that the Jews were wont to use this manner of swearing the Antiens tell us Obser 1. God hath a Throne of Majesty Heb. 1. Obser 2. We are to think no low thoughts of God 2. We ought not to swear by heaven The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Hebraism for that which in Greek had been expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason may be given because heaven is a Creature and therefore not to be sworn by because swearing is a part of Divine worship which therefore cannot ought not to be alien'd from God unto the Creature Add hereunto the reason in the Text Swear not by heaven because it is the Throne of God But it may here be doubted whether these reasons be sufficient yea or no since we read that the Saints of God have sworn by Creatures yea by Heaven it self which is one of the Principal Creatures and the Throne of God 1. The Saints of God have sworn by Creatures as Joseph by the life of Pharaoh Gen. 42.14 2. The two Spies swear by Rahab Josh 2.12 17. Our life for thine 3. Elisha swears to Elijah thus thrice As the Lord liveth and thy soul liveth 2 Kings 2. 4. And so Vriah swears to David 2 Sam. 11.11 As thou livest and thy soul liveth I will not do this thing 5. And the Apostle I protest by our rejoycing which I have in Christ Jesus our Lord I dye daily 1 Cor. 15.31 6. And the Saints of God have sworn by Heaven Deut. 4.26 and 30.19.31.28 I call Heaven and Earth to record against you and 32. 1. Give ear O ye Heavens and I will speak c. Esay 1.2 Hear O ye heavens and give ear O earth for the Lord hath spoken I have nourished and brought up children c. These are all proofs out of Scripture to which we may add the practice of the Christian Church even after the Emperours professed Christianity It was thus the Soldiers were then wont to swear per Deum Christum Spiritum per Majestatem Imperatoris quae secundum Deum generi humano diligenda est colenda and the ordinary Oath was per salutem principis by the salvation of the Prince For answer hereunto some think they satisfie the doubt when they say that to name some things which have the resemblance of God and reference unto God that they say is not forbidden and so to swear by the life and safety of the King And as for calling Heaven and Earth to witness as Moses often did and the Prophet Esay these say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feignings of a person Surely these which are called Protestations or Attestations or Prosopopeias they have all of them some reference unto God and are modes and forms of swearing and if so they were forbidden Some say the former part is an Oath the latter is a Protestation or Asseveration but these and manifold other like doubts arise from the Letter of Scripture which cannot be resolved by the Letter but by the Spirit Our Lord forbids Oaths in our ordinary communication as appears by comparing herewith v. 37. 2. He forbids all vain and false oaths and lying under what form of speech soever 3. He forbids not swearing simply and absolutely as I have formerly shewn at large When therefore Elisha swears as the Lord lives it 's a manifest Oath taken not by a Creature but by the Lord himself in a necessary case but what shall we say of that which follows as thy soul lives and what was the life of Elijah's soul was not God himself Is it said in vain He is thy life Deut. 30.20 And when St. Paul saith by our rejoycing which I have in Christ Jesus our Lord he swears by the same life which is Christ himself John 14. Col. 3. He speaks there of the Resurrection which is Christ himself I am saith he the Resurrection and the Life John 11. and in this he rejoyced and by this he swore the object of his joy And when Moses and Esay called Heaven and Earth to witness they had the witness in themselves the Promise of the new Heaven and the new Earth was made good unto them and they witness it against the ungodly Repreh Who swear by God and his Name vainly and falsly when they have him not in themselves his new Heaven and new Earth are not come unto them Jer. 5.2 Though they say the Lord liveth yet they swear falsly and 44. 26. My name shall be no more named in the mouth of any man saying the Lord God liveth How could that be otherwise than by withdrawing his Name and Being from the midst of them Exhort To take notice of this who swear by our hope of Heaven The Heaven is holy Psal 20.6 hear him out of thy holy Heaven and 47 8. the Throne of thine holiness Behold from the habitation of thy holiness Esay 63.15 and holiness becomes thy house for ever Psal 93.5 They who swear therefore by their hope of Heaven must be such as 1 John 3.3 Every one that hath this hope in him purifieth himself even as he is pure Come we to the second mode and form of swearing Neither by the Earth for it is God's foot-stool wherein there are Three things also considerable 1. The Earth is God's footstool 2. Thou shalt not swear by the Earth 3. Not swear by the Earth because it is God's footstool 1. The Earth is God's foot-stool The Earth is undestood Three wayes 1. Naturally 2. Ceremonially 3. Spiritually See Notes on Gen. 1.28 The foot-stool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo to tame because the enemies subdued are brought to the feet of them who conquered them and triumph over them and they are supplicants at their feet and subject themselves as a foot-stool unto them yea it was the manner of the East to use their Enemies whom they had conquered as their foot-stool Josh 10.24 25. set your feet upon them Judges 1.7 Adonibezech And Saporis King of Persia having conquered Valerian the Emperour of Rome he used him as his horse-block when he took horse Now as the Earth may be three wayes understood so likewise may a foot-stool 1. Properly and so the Earth may be said to be the Lord's foot-stool as he who fills Heaven and Earth with his presence 2. Typically and so the Temple is called God's foot-stool 1 Chron. 28.2 3. I had in mine heart to build an house of Rest for the Ark and for the foot-stool of our God But God said unto me Thou shalt not build an house for my Name what he calls a foot-stool he presently after calls an House for God's Name 3. Mystically and Spiritually the earthly man is God's foot-stool
a good man 3. Benevolus a well-willer 1. Prudent Joh. 18.21 They know what I said But any kind of Knowledge is not enough for a witness of the Gospel The Devils knew Christ yet Christ rejected the Devils skill wherefore our Lord would not suffer them to testifie of him 2. Vir bonus a good man St. Luke writ the Gospel which contained all things which the Lord did and taught The Gospel being the doctrine of Life and Salvation which is Life Syr. it cannot well be taught and preached by any but such as live it for how can any man teach another that which he himself hath not learned or is not learning as if a torch should shine not by its own but by anothers light John was a burning and a shining light but first burning then shining He is a better guide of our way who goes along with us than he that directs us but stands still like Statua Mercurialis It is true that which the Pythonissa spake Act. 16. The Apostles and Ministers of Christ are the servants of the most high God who shew unto us the way of salvation The good shepherd goes before his sheep and the sheep follow him Joh. 10.4 Therefore mark the reasoning of the holy Ghost Act. 11.23 24. Barnabas exhorted for he was a good man and full of the holy Ghost Indeed who is fit to teach the doctrine of Meekness poverty of Spirit and mercy but he who is meek poor in Spirit and merciful In a word who is fit to preach the doctrine of Salvation by Christ but he who hath Christ in him Gal. 1.15 16. One of the Ancients comparing Eloquence and excellency of Speech with life and obedience to what is taught he concludes Habet ut obedientèr audiatur quantacunque granditate dictionis majus pondus vita dicentis Therefore an Oratour is defined Vir bonus dicendi peritus 3. That he who teacheth and witnesseth the Gospel love those whom he teacheth it 's necessary not only out of the common Precept of Brotherly Love but also out of that special relation which he hath unto them Thus the Apostle testifieth the Love which he had more abundantly toward the Corinthians his Children whom he had begotten 2 Cor. 2.4 so that he would spend and be spent for them and 12.15 But that which might more surely confirm the Gospel unto the Hebrews and endear them toward the Minister of it is that testimony of the Apostle Rom. 9.3 I could wish my self accursed from Christ for my brethren my kinsmen according to the flesh Since therefore the Apostles had heard the Lord understood and obeyed his Gospel and found it possible by the effect of it in themselves and out of Love testified it unto the people good Reason it is that the Gospel should be confirmed unto them as here it was Object The great salvation was indeed confirmed unto the Hebrews by those that heard Christ the Lord But what is this to us This proves indeed that the Hebrews were confirmed in the Gospel But what confirmation is this to us Have we the great Salvation confirmed unto us by those that heard him Truly unless they who publish the great salvation first hear him even the Lord himself and obey his Word what credit can be given to what they say what can they publish but their own readings and their own hear-sayes as the Lord speaks of the false Prophets Jer. 14.14 St. Paul prophesieth of such under the Gospel Act. 20.29 and St. Peter 2 Pet. 2.1 And therefore the Apostle tells the Ephesians That Jesus Christ came and preached unto them Eph. 2.17 and 4.21 Ye have not so learned Christ if ye have heard him and have been taught of him And so he spake from heaven to the Hebrews Heb. 12.25 Now if it be necessary that Christ in the Spirit and by his Spirit speak to and teach the people and they hear him and be taught by him how much more is it necessary that he also teach the teachers themselves that they hear him and be taught of him The Lord tells Jeremiah 1.9 Behold I put my Word in thy mouth 2 Cor. 13.3 Do ye seek a proof of Christ speaking in me Thus as the holy men of God in the dayes of their flesh they taught their Generations the way of Life and Salvation Col. 2.5 So in the dayes of the Spirit they follow the Lamb whithersoever he goes Revel 14.4 and are instrumental unto the Lord Jesus Christ and to his Church Our Father Abraham tells the rich man in hell when he petitioned for his Brethren They have Moses and the Prophets Luk. 16.29 And we have Christ Emmanuel God with us and his Apostles with us in the Spirit I am with you saith the Lord unto the end of the world Matth. 28. ult This we may understand to be meant by Solomons twelve Officers or Stewards who provided victuals for the King and his houshold 1 King 4.17 Solomon is a type of the Lord who is the Spirit the true Jedidiah the love of God or the Lord Jesus who is the Love it self Col. 1.13 And this Solomon hath his twelve Officers or Stewards who provide for him and his houshold even the houshold of Faith for so our Apostle 1 Cor. 4.1 Ministers of Christ and stewards of the mysteries of God who offer up the Souls they gain unto God as an offering and sacrifice unto him Isai 66.20 Such a Steward and Minister St. Paul professeth himself to be Rom. 15.16 See Luk. 12.42 tritici mensuram Since therefore the Lord himself his Spirit his Apostles and witnesses be present with us as well may the great salvation be testified and confirmed unto us as it was unto the Hebrews Observ 1. The Lord would not have the great salvation transmitted unto posterity by a popular rumour or vulgar fame of uncertain Authors but by those that heard him Act. 1.2 3. To whom he shewed himself alive Act. 10.41 Not to all the people Observ 2. The Gospel is a firm stable and unalterable Word The Law it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more is the Gospel both because testified and confirmed by so many witnesses and because confirmed by the oath of God himself Hebr. 6.16 17 18. Observ 3. They who have heard the Lord speaking to them and in them they are fit to bear witness of him and his great salvation Do ye seek a proof of Christ speaking in me Observ 4. The great wisdom and mercy of God and his great condescent unto our weakness and unbelief was not the Law firm being spoken by the mouth of God that cannot lie yet let not God speak unto us lest we die let Moses rather speak unto us Deut. 5.23.29 Was not the Gospel firm enough being testified by Amen the faithful witness Rev. 3.14 yea by the truth it self Joh. 14. yet because such is our weakness and unbelief we are afraid lest the Truth it self should deceive us therefore the only
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was enough If the Disciples said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are
question is propounded inwardly to thee even in every deliberate action wilt thou believe Christ or Antichrist or Belial The world lies in the evil one and while thou art an adversary to the Law and the Law to thee thou rather believest the Devil himself who is a liar from the beginning and the father of lies and canst thou believe him rather than the truth of God for whom it is impossile to lie Heb. 6. Consider it and think well of it while thou hast time Thou now followest thy lusts and the lusts of men and the Lusts of the Devil and believest them rather than thou wilt believe Moses and the Prophets just so did that rich man Luke 16. He was cloathed in purple fared deliciously every day and the next news we heard of him he is in hell torments was it his case only or is it common to all who live after their own lusts not according to the Will or Law of God Job 21.13 They spent their dayes in wealth or mirth as in the Margin and in a moment they go down to the grave or hell The Rule stands firm Prov. 29.1 He that having been often reproved hardneth his neck shall suddenly be destroyed and that without remedy Consider thou art yet a free-man thou art yet in thine own power thou hast good and evil light and darkness the blessing the curse thou art yet master of thine own Will thou hast known many who live in great freedom and walk at liberty while they agree with their adversary thou hast seen manifold examples of such fools and blind men as have gone hood-winked into destruction like fools to the correction of the stocks It lies yet in thine own power by agreement upon most reasonable terms to enjoy freedom peace if thou wave these precious opportunities if thou agree not quickly thou art a lost man no more a man no Dominus tuorum actuum thou art out of thine own power like a clod of earth like a piece of timber The adversary shall deliver thee to the Judge the Judge to the Officer c. Yea happy had it been if thou hadst been a piece of wood or a clod of earth happy had it been for thee thou hadst never been born hence are torments poena sensus thou shalt see Abraham c. in the Kingdom of Heaven and thy self cast out Obser 6. There are greater and less debts contracted the unthankful and wicked servant ought to be cast into utter darkness there are small debts farthing yea token mite debts little sins Peccata non sunt paria sins are not all equal not all of one size All debts must be paid even to a farthing even to a mite all sins must be expiated even the least not one jot or tittle of the Law shall pass till all be fulfilled The condition of obstinate men is perpetual imprisonment in the hell of the damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence thou shalt by no means escape this is a truth delivered by Christ in the Gospel a truth confirmed by oath Cons If they who agree not c. shall not come forth c. surely they who agree shall come forth But if they have agreed how came they there I shewed thee before that there is a necessity of conformity to Jesus Christ read Psal 88.1 what his condition was The Ancients understand that Psalm of Christ in his passion ye read not in the whole Psalm one sentence of comfort in that condition and canst thou find any Hast thou not known that the way to Heaven lies by the gates of Hell Is it not yet happy then that thou canst speak the first words of the Psalm and call God the God of thy salvation Is it not happy for thee that thou hast the Lord Jesus with thee Psal 139.8 If I make my bed in hell thou art there Joseph was cast into prison but the Lord was with him Gen. 39.20 21. yea the true spiritual Joseph is with thee free among the dead and as it is said of Joseph in prison so it may be truly said of Jesus Christ Gen. 39.22 Whatsoever they did in the prison he is the doer of it and 41.13 me he restored to mine office and him he hanged The Lord knoweth who are his even every one that departs from the iniquity such an one is taken and the other left Obser Take notice hence how necessary the first dispensation is that of the Father his Law and Prophets Cons Hence we may extract a promise of Divine Consolation unto those who timely agree with their Adversary the Law according to that way which the Apostle used Heb. 4.3 where he draws Consolation to Believers from the threatnings to the unbelievers We who have believed enter into rest as he hath said I have sworn in my wrath that they the unbelievers shall not enter into my Rest so on the contrary according to the Apostle's argument they who have agreed with their adversary they shall depart thence and not pay the utmost farthing he hath agreed with his Creditor Mat. 18.27 and he being moved with compassion hath forgiven him all his debts But when he hath so done to us let us then take heed lest the bowels of compassion be not shut towards our Brother If God hath so loved us then ought we to love one another 1 John 4.11 A man would have expected he should have said then ought we to love him no he prefers the love to our Brother before our love to him in the practice and exercise of it Now take courage who ever thou art a prisoner of hope the pit can never shut her mouth upon the living faith and obedience of faith what became of Joseph ye read Gen. 41.43 44. what 's this to me what Pharaoh calls Joseph Zaphnah paanoah Salvator mundi 6. Our Lord Jesus Christ is to be believed as well when he threatens as when he promises Psal 142. compared with 143. He man the Ezrachite Eccles 4.14 15. the wise man makes this the common condition of all those who are as the little child unless we receive the Kingdom of God as a little child we shall by no means enter thereinto Means 1. Indirect 2. Direct 1. Seek no by-wayes of enlargement Joseph was held two years longer in prison Gen. 41. Esay 50.10 forgive our enemies it 's the condition of God's forgiving us 2. Pay our debts to the Law and Prophets see what they charge us withal It was Abraham's speech to the rich man to whom he tells by what means his brethren might escape the torments of hell 3. Cut off the head of Sheba so Joab's Army shall not devour And the like means of reconciliation is discovered by the Princes of the Philistines David say they will reconcile himself to his Lord by the heads of these men i. e. the Philistines earthy spirits 2. Direct positive means 1. Make friends of the unrighteous Mammon do works of mercy do as the widow did by the direction
as he sends forth unto a perverse and rebellious people All the eight Preachers before the Flood especially Noah were Confessors and Preachers of Righteousness before a perverse and gain-saying world Lot was a Confessor in Sodom so was Job in the Land of Vz among the Edomites These testified of God and Christ unto the Heathen and when God 's own people were become like the Heathen Ezech. 2.3 must testifie to them saying Whether they will hear or whether they will forbear for they are a rebellious house To him give all the Prophets witness Acts 10.43 He hath not left himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness Acts 14.17 All the Holy Men of God in their time have been Confessors of Christ Heb. 12.1 a Cloud of Witnesses Repreh 1. This justly reprehends many of us both 1. Who pretend to Confess Christ and 2. Before whom Confession is made 1. They who pretend to Confess Christ either 1. Know him not or 2. If they know him yet live him not 1. They who pretend to Confess Christ yet know him not for Confession necessarily supposeth Knowledge of what we confess if we know not Christ how can we confess him shall we confess or profess what we know not But we do know Christ There is a Knowledge according to the Flesh and according to the Letter a Knowledge according to the History But what saith the Apostle of that 2 Cor. 5.17 Though I have known Christ after the flesh yet henceforth know I him so no more Our Knowledge Confession and Profession of Christ must be of Christ as he is the Image of God the Eternal Life c. And our knowledge of him must be not Historical only but Experimental 1 Joh. 1.1 2. Such Confessors were the Apostles otherwise the Devils themselves they know Christ and they confessed him also Mark 1.34 Luk. 4.41 whom therefore our Lord would not suffer to confess him no nor some men neither who believed Joh. 2.23 24 25. see the place What great matter then do they who Confess Profess and boast of Christ which indeed they have no knowledge of which yet is a great part of the Religion that is to be found at this day in the world Joh. 5.37 38. And the Father himself which hath sent me hath born witness of me ye have neither heard his voice at any time nor seen his shape and ye have not his word abiding in you for whom he hath sent him ye believe not These Confessors therefore are like him that had seen the World in a Map and the Heavens in a Globe and made long relations of them because when one asked him more particularly of some place he confessed he was never there only he had read it in Books Their conversation is not in Heaven and heavenly things in Christ who make such plausible confessions of him But what saith the Apostle Rom. 15.18 I dare not speak of any thing which Christ hath not wrought in me or by me Therefore Gal. 1.15 16. When it pleased God to reveal his Son in me that I might teach him to the Gentiles wherefore how preposterous a course do many take who presume to Preach and Teach Christ and his Truth before themselves have learned to confess what they know not what is this but to give a false Testimony of Christ Repr 2. Do we know such a Christ as the Scripture testifieth of and why then do we not confess such an one in our lives Pudet haec opprobria nobis Et dici potuisse non potuisse refelli These are but words when occasion is offered to Confess Christ as when is there not what manner of men are we then A Soldier he vaunts and boasts of his valour what he will do a Pyrgopolynices a miles gloriosus when there is danger he is anoother man what a shameful thing is this is not such an one to be cashiered when the case so requires that thou shouldst endure hardship as a good Soldier of Jesus Christ Men are commonly such in point of Confession and Profession of Christ yet think there is no shame belongs to it Repreh 3. Those before whom Confession is made Men desire not to hear of any other Christ then what they have in themselves which I fear is no other than an Antichrist and false Christ Stultus non intelliget nisi ea dixeris quae sibi consentanea sunt Prov. 18. A fool will understand nothing but what agrees with his own knowledge And so there is an envious Christ a proud Christ a covetous Christ and so they think wickedly that there is such a one as themselves Psal 50. This is that which our Saviour foretold and is fulfilled in these evil dayes Mat. 24. That there should be false Christs and false Prophets Therefore there must be such Christians as St. Paul 1 Tim. 3.1 foretold would be He was a true Prophet as we shall easily find if we compare with this description and prophesie the Professors and Confessors in these our dayes envious professors covetous professors wrathful and revengeful professors drunken professors lecherous professors Great need there is therefore of comfort and strength yea strong consolation unto young and weak Confessors and Professors of Christ True it is to confess Christ brings with it manifold inconveniencies to the flesh But as Tertullian for the Church in his time Nihil ille de causa sua deprecatur quia nec de conditione miratur scit se peregrinam in terris agere inter extraneos facilè inimicos invenire Mark how the Lord comforts such Esay 51.12 I even I am he that comforteth thee Who art thou that thou shouldest be afraid of a man Alas I can easily bear the outward opposition but I am wanting and not able to make such outward profession as I see others do Religion hath as well an outside as an inside what though thou canst not make such plausible outward shews of Christ and Christianity as others do It is not outward appearance but the inward shape of God Joh. 5. That Image of God in thee which thy God respects What if thou hast not that form of Godliness which the world hath alwayes doted upon even a Religion that can be seen or felt if thou hast the form of God if Christ be formed in thee Gal. 4.19 What though thou canst not talk much of God or make much ostentation the Lord requires not so much oral or mouth-confession as the confession of the life When the Life speaks and confesseth and professeth Christ Psal 65. Tibi silentium laus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the silent or patient going on in well doing that confesseth Christ c. See Notes on Rom. 15. Rom. 2.6 7. There is a great difference between Christ's confession of us and our confession of him Repreh 1. Those who promise themselves that Jesus Christ shall own and confess them before his Father yet they mean time confess not him before men When Christ's promise
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
finish his work the Porch David prayeth Psal 119.73 Thine hands have made me Oh give me understanding that I may learn thy Commandments These imprint the Fear Exod. 20.20 Lord increase our Faith Pray that the veil of the Temple may be removed that we may behold with open face the Glory of the Lord c. 2 Cor. 3.18 Observ 8. In the ruine of the Temple at Jerusalem read also the ruine and destruction of all like places of worship which are not of so Divine a Foundation nor of so holy a representation as the Temple at Jerusalem was though these were built by devout and religious persons and dedicated to Holy Uses If men be wicked yet trust in Churches and the Services performed in them and think hereby to palliate and cover their evil consciences in their sins These buildings and worships in them are prophaned and abused and lose the end for which they were made and so must follow the fate of the Temple at Jerusalem In the first times after the Shepherd was smitten when the sheep were scattered and Gods hand turned against the little ones when as yet there were no outward Churches nor places of publick worship built Every believing Soul was a Temple of the Holy Ghost wherein they worshipped God in Spirit and Truth But when as now the People of God had a breathing-time under Constantine and the outward persecution ceased and that pious Emperour gave encouragement to the building of Churches and places for the publick worship of God Men then began a sad and evil effect of a good cause to place all their Holiness all their Religion all their Piety in the Church and going to Church and performing some outward Service in the Church while mean time they became worldly-minded ambitious of worldly honours c. like the prophane world Then stood the abomination of desolation where it should not Then began the daily Sacrifice to cease Dan. 12. Then began that prophesie of the Apostle to be fulfilled 2 Tim. 3.1 The last dayes shall be perilous for men shall be lovers of themselves proud boasters lovers of pleasures more than of God c. Now beloved let us bring the consideration of these things a little nearer home Have our Churches and places of Religious worship been used to any better end Have not men placed all their Holiness in them and the Services performed in them Hath it not been a character of a Religious man that he keeps his Church well that he keeps the Sabbath well Yet who sees not but that the same men who keep their Church so well keep their old sins as well they carry them to Church with them they come to Church and pray and the sin remains they hear and hear but the sin remains they receive the Sacrament yet the sin remains and they the same men that ever they were c. With these things men may blind the eyes of men for a time but God knows our hearts and punisheth our hypocrisie for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches that especially which called it self Philadelphia though most unworthy of that name and eo nomine exempted themselves from the hour of temptation that is come and yet coming upon the whole earth And hath not now a long time the Lord dashed us and broken us one upon another and doth not now the Church made as an help to lead men to God and Christ mislead them from God and Christ whereby do men cover their envy their pride c. but by going to Church and performing some outward Service there Did not Sheba the Son of Bicri take Sanctuary in Abel-beth-maacha will our God think ye who is most just do any such execution among those who call themselves by his Name without a just cause Shall not the Judge of all the world do right Beloved when the mystical Temples of God are so wholly defiled in the Porch and Holy what must the issue needs be Both they and the outward Temples and Churches must to ruine together the Lord hath dealt so with places of worship of his own Institution and with the People called by his Name and shall we escape Read I beseech ye seriously and sadly what the Lord saith Jer. 7. from vers 3. to the 15. Facinus quos inquinat aequat Those whom wicked Acts defile The same in time sure do them spoyle There is no man unless extreme partial but must confess this to be our case The second Temple here threatned to be destroyed as afterward it was was built under the Dominion of the Gentiles and while the Jews were in thraldom and servitude and was a type of Christ's Kingdom among the Gentiles if that Temple was laid waste because the inward Temple was destroyed what can we expect but the like destruction outward destructions commonly follow inward if our inward house be desolate what shall become of the outward Observ 1. If the Lord spare not his own Temple shall the Devils Temple escape See Hos 8.14 Ezech. 9.6 1 Pet. 4.17 Exhort Let us labour to get the Lords Spiritual Temple set up in us Psal 5.7 I will come into thine house and in thy fear into the Temple of thy Holiness and 27.4 5. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple and 118.19 Open to me the gates of Righteousness and I will go into them and 138.2 I will worship toward thy Holy Temple All outward Temples and Churches were made for the inward and all their Services were configurations of what should be within us in Gods Spiritual Temple and therefore the Lord conditions the standing and falling of the outward Temple upon the sanctification or prophanation of the inward and therefore those words of the Lord to Solomon 2 Chron. 7.14 they were spoken upon occasion of the dedication of the Temple If my people which are called by my Name shall humble themselves and pray and seek my presence and turn from their wicked wayes Then will I hear in heaven c. Wherefore let us pray to the Lord to finish this good work of Grace among us NOTES AND OBSERVATIONS UPON MATTHEW XXIV 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world And Jesus answered and said unto them Take heed that no man deceive you For many shall come in my Name saying I am Christ and shall deceive many THe Disciples thought themselves well entered into the Principles of Christianity they now desire to hear prophecies of the Lord Jesus and
It is the counsel of one of Job's friends to him acquaint thy self with God and be at peace But alas whom go we about to perswade to know God Every man thinks himself well acquainted with God and that he hath attained to great intimacy with him as if that time were generally now come whereof the Prophet Jer. speaks 31.34 They shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me even from the least of them unto the greatest saith the Lord for I will forgive their iniquity and remember their sin no more Every man pretends much knowledge of God as that he is able to instruct others O beloved not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 and who are they Should we be Judges of them and say who they are where shall we find them in these our days It 's most likely we seek for them among the Teachers or among them that are taught if we would find them and if among the Teachers we find such as are not ordinary men but such who pretend to a Spirit of Prophecy and such also who confirm their Prophecies with Miracles and whom as our Lord foretels shall plead for entrance into Gods Kingdom with these Arguments Matth. 7.22 Many will say unto me We have prophesied in thy name and have cast out devils and in thy name done many wonderful works then will I profess unto them I never knew you depart from me ye that work iniquity And if we enquire for them as God approves among the people surely we shall pitch upon such as observe Gods Ordinances receive the Sacrament and hear the preaching of the Word and our Lord saith there shall be such who shall perswade themselves that they have done their duty but ye read what answer our Lord gives Luk. 13.25 I tremble when I read that story of a great Teacher in Paris about the year 1082. who being deceased and carried on the Bier into the Church to be buried the dead arose and stood up on the Bier and cryed out to the great astonishment of all Justo Dei judicio accusatus sum Hereupon the Funeral being deferred until the next day when in a greater concourse of people and great expectation the dead man cried out again Justo Dei judicio judicatus sum Whereupon the Funeral was again put off till the next day when all the people flocking to the Church the dead man the third time raising himself cried out with a horrible voice Justo Dei judicio damnatus sum The History is unquestionably true Bruno one of many thousands who had heard this terrible Sentence of the dead man against himself thought thus with himself if this be the issue of formal teaching and hearing how necessary is it that our righteousness exceed that of an outward Profession Whereupon he with some others entred a more strict course of life remembring that of our Saviour they who are Professors that 's Juda let them raise their hearts and affections to the mountain of God's holiness let them become practisers of it It is neither preaching nor prophesying nor working Miracles in Christ's Name nor receiving the Sacrament nor hearing the Word preached though by Christ himself nor prating or praying that is sufficient to admit any man into the Kingdom of God all these things men may do and yet be workers of iniquity Obedience Obedience Obedience that 's it the Lord looks for not every one that saith Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my heavenly Father this is to know the Lord so saith God in Jer. was not this to know me to obey my voice NOTES and OBSERVATIONS on MAT. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh THese words may be considered either absolutely or entirely in themselves or as they have reference to the former i. e. the whole Parable In themselves they are a discourse whose Conclusion is contained in the first word Watch the Argument in the rest thus They who know neither the day nor the hour when the Son of man cometh they ought to watch But ye know neither the day nor the hour when the Son of man cometh Therefore watch As these words are considered with reference to the former they are the Apodosis and all the Reddition that our Lord makes for the Protasis or Proposition of the Parable in the former words and they are inferred as a consequence from them Watch therefore for the Son of Man cometh 1. Then we ought to watch the Son of man cometh 2. We know neither the day nor the hour when the Son of Man cometh 3. Because we know neither the day nor the hour when the Son of Man cometh therefore we ought to watch 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom therefore watch ye for ye know neither the day nor the hour when the Bridegroom cometh 1. The Son of Man cometh Who this Son of Man is and what is his coming we have before heard as Matth. 24. ye may read at large The Coming of the Lord as hath been said is either according to the flesh or according to or in the Spirit according to the flesh and so he reveils unto us what he hath suffered for us and in us and of us and by us and mans himself in a sorrowing self-denying and suffering way So also he comes according to the Spirit or in the Spirit when he appears the second time to those who wait for him and makes himself known to be the man from heaven heavenly and endows us with power from above over all sin and over all the power of the enemy Then he mans us with his heavenly Manhood and makes us flesh of his flesh and bone of his bone Eph. 5. Then that which is perfect is come and that which is imperfect is perfected then that which was in part or a piece-work is done away and we are perfected in the love of God the bond of perfection and attain participation of the divine Nature Union with our God in the Spirit even as all the Light of the Moon and Stars are perfected by the light of the Sun now the man is cloathed upon with his house which is from heaven and this is the coming of the Son of man here meant And that the Son of Man must come will appear from consideration of what hath come before him whereof ye read at large Matth. 24. to try the obedience and love of his Saints and Believers the divine Oracles are clear which have come forth concerning the coming of the Son of Man Esay 11. having told us of the Rod of Jesse in the first Verse he proceeds in the 4. Verse and tells us that
as it is directed by the principal Mover and Agent It is the Lord that kills 2. As the Lord may be said at all times to kill so more especially in these last times when the consumption is determined upon the whole earth Isai 28.22 The Prophet speaking of the last times Behold saith he the Lord will come with fire and with his chariots like a whirl-wind to render his anger with fury and his rebukes with flames of fire for with fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Isai 66.16 The Lord threatens this aftewards when he sends the cup of Vengeance that must go about the World Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it and they shall drink it and be moved and be mad because of the sword that I will send among them Jerem. 25.15 33. The slain of the Lord shall be many from one end of the earth to the other end of the earth After the pouring out of Gods Spirit Joel 2.28 he fore-shews a common destruction among the Nations Joel 3.9 14. That this must be understood of these times ye may perceive if ye be pleased to compare with this Joel 3.13 Revel 14.15 This Angel who crys to him that sate on the cloud thrust in thy sickle hath his Commission so to do after that Angel vers 6. Had flown in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth This Angel who it should be there is a great question every man applying it unto his own way but by consent of all that Angel hath flown in the midst of Heaven since the Reformation and therefore that Harvest and Vintage of the Lords wrath must in probability be this unless some more notable can be shown in the Reformed Church The Lord our God gave us warning not only so many ages since but even a little before he drew the sword to avenge the quarrel of his Covenant I could give divers instances of latter times how the Lord gave us warning by Signs and Wonders This was threatned by the Comet Anno 1618. A Comet is visibile commercium Deum inter atque homines A visible commerce or dealing between God and men Our God never sends Comets in vain even the Heathens observed so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constellations and Signs in Heaven are the works of men as the Lyon and the Bear c. when therefore the Lord sends Comets under these he speaks to us according to our own language and capacity The Comet appeared first under the Altar to signifie unto us that the business concerned Religion after that having passed under the Bear and the Lyon arguments of cruelty and bloodshed at length it vanished How fair warning did the Lord give us to fore arm our selves against this wrath of the Lord as it were whetting his sword and preparing his arrows and seeming after a long threatning to say to us as he saith Amos 4.12 Because I will do thus unto thee prepare to meet thy God O Israel This we now seem to take notice of so long after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God grant we may yet timely take warning and arm ourselves Exhort 1. Since the Lord kills let us prevent him and kill that for which he kills As the Apostle speaking of the Sacrament Judge your selves saith he that ye be not judged as men having a difference among themselves put the matter to comprimise and end it to avoid the charge and danger of a suit The Lord hath a controversie with his people Hos 4.1 Mich. 6. Levit. 26.25 We have entred covenant with our God to depart from iniquity to circumcise our selves to the Lord O! have we performed this Covenant have we weighed this and our care and charge for want of this The Lord sought to kill even Moses Exod. 4.24 And it is recorded by the Jews Writers that all Israel except the Tribe of Levi only had neglected the Covenant of their God in Aegypt and were circumcised there by Moses that they might eat the Passover according to the Law Exod. 12.48 The same is required of us who intend to partake of this spiritual Passover if we would that the destroying Angel should pass over us be circumcised unto the Lord pray for the blood of sprinkling even the blood and Spirit of Jesus Christ Our sins are said to destroy us Jos 7.7 12. They hindred the people from destroying Ai Ai prevailed against them The common design now is to destroy Babylon that was meant by Ai. The Lord would that every one should first destroy it in himself Jos 7.12 13. kill that ye be not killed The Lord's quarrel is not against his Creature but against the sin of his Creature if that be put to death if that be mortified and killed all will be well 2 Sam. 20 14-22 'T is the counsel of Wisdom The Lord saith far be it far be it from me that I should swallow up or destroy Sheba the son of Bichri hath lift up his hand against the king even against David deliver him only The Lord comes to destroy the strength of iniquity the first born the chief of sins strength Sheba men of Belial So vers 1. in whom are all the seven capital sins the son of Bichri the first born 't is he that endangers this City what 's the counsel of the Wise woman of the Wisdom it self to cut off his head he hath taken Sanctuary in Abel-Beth-maacha i. e. in mourning and the house of sorrow and contrition Here he lurks we mourn and fast c. for the wrath of God Joab God the fathers wrath cometh against us It is not weeping nor mourning nor contrition that will serve the turn while Sheba lives in us Wherefore as Joram resolved impiously concerning Elisha let us practice concerning Sheba God do so and more to me if the head of Sheba stand on him this day So the wrath of the Lord will depart from us Exhort Deum pati to yield our selves to be killed by the Lord as he kills to destroy so he kills to save it is the sword of the Lord whether the outward and material or the inward the sword of the Spirit which is the word of God Eph. 6. Every man brought his Sacrifice but the Priests and Levites offered their Sacrifice and we our selves must bring every man his own Sacrifice But it is the High Priest Christ and his Spirit that must kill the Sacrifice Rom. 8.13 Observ The Lord confines not his friendship unto one or two or more but enlargeth it unto many I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My friends He extends his Love even unto all so that as the Poets Fable of their great God Jupiter that sometimes he turned himself into one Creature sometimes into another c. This is most true of
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaâ—â—r power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
say in an instant but in this second man's co-operation is required is not so Motives From consideration of the blessed estate of the new Creature 1. In it self as conformable to God and as made and formed by God 2. In the effects From the miserable condition of those who are not These doubts being cleared let us now proceed to the exhortation it self That he who is in Christ would endeavour to become a new Creature that we may be the better perswaded hereunto Let us consider 1. The blessed estate of these new Creatures And 2. The deplorable and miserable condition of all others 1. The blessed estate of the new Creatures 1. To be a new Creature is to be conformable unto God himself the Creator 'T is to be a follower of God Ephes 5.1 Christ the New Man is the Image of God like to him that created him and the new Creature is predestinated to be conformable unto Christ Rom. 8.29 So that it 's no otherwise than if many pictures were drawn according to one original pattern or many faces expressed in one and the same glass 2 Cor. 3. Whom would we be like Children are best beloved when most like their Parents But an image is little better than a shadow of that which is true and real Is the new Creature no otherwise like unto God than a shadow to the substance Yes Beloved 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of this estate is indiscernable before we draw near to it as we see not the height of the highest Hills mean time we see them in their effects Esay 43.7 Now as this is a most glorious condition in it self so of all other it most glorifieth God as being his principal handy work Whereon as I may so say he hath most shewn his skill and workmanship And therefore howsoever the work honours the workman The heavens are the work of his hands Esay 40.16 And they declare his glory Psal 8.4 and all the earth is full of his glory Esay 6.3 and his praise is above heaven and earth Psal 149. Ask the beasts and they shall teach thee Job 12.7 And so every creature glorifieth the Creator in its degree and kind yet because every creature by how much the more excellent it is by so much the more it honours the Creator The new Creature being as it were Gods Master-piece from it must the greatest honour redound unto God the Creator because made for this end and purpose to shew forth Gods praise Psal 102.18 The people which shall be created shall praise the Lord. Again though all creatures be of God the Creators making yet the new Creature is of a more special make made after a more noble and more eminent way So Samuel speaks The Lord that made Moses and Aaron 1 Sam. 12.6 Did not the Lord make evety man every creature even the vilest Yes but he casts his new Creature in a more excellent mold The Chaldy Paraphrast explains it He wrought miracles and wonders when he made Moses and Aaron Esay 8.28 for signs and wonders So Christ and his Disciples Heb. 2.13 Zach. 3.8 Josuah and his company are monstrous persons i. e. Jesus and his Disciples Thus Esay 29.7 Jacob shall see his children saith the Lord the work of my hand in the midst of him Jacobs children the new Creatures are the work of Gods hands Psal 100.3 Diodati He hath made us i. e. new made us and recreated us by his Spirit Eph. 2.10 We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Thus the new Creature is made to glorifie God Esay 43.7 I have created him for my glory I have formed him yea I have made him Would not one of these have served the turn No these several original words note several degrees of Gods workmanship 1. He created him when he brought him out of nothing and gave him a being 2. He formed him when he gave him his form an immortal soul 3. He made him when he gave him the complement and perfection of his Spirit 1 Thess 2.35 This people I have formed for my self they shall shew forth my praise So the Apostle to the Ephes Eph. 1.12 That we should be to the praise of the glorious grace Thus Abraham and Isaac and Jacob and all those Worthies Heb. 11. were to the praise of Gods power and faithfulness Job was to the praise of Gods patience ye have heard of the patience of Job Moses of meekness St. Peter generally of all the new Creatures and all the virtues and praises of God 1 Pet. 2.9 As all the creatures in their several kinds praise the Lord Sun moon and stars of light and heaven of heavens and dragons and deeps rain and hail snow and vapors stormy wind mountains and all hills fruitful trees and all cedars beasts and all cattle creeping things and flying fowl as all these praise and glorifie God saith the Psalmist Psal 148. So especially and principally all his Saints praise him The children of Israel the people that draw near unto him his new Creatures For as the earth bringeth forth bud so out of these Esay 61.11 Beloved This is the new Creatures work and that whereby it most of all and last of all glorifieth the Creator Gen. 29.35 She called his name Judah i. e. praise and left bearing Rom. 2.29 Whose praise is not of men but of God The last song which is sung in heaven These are songs which David invites us to sing 2. As they glorifie God themselves so they give occasion to others to glorifie God by them and for them Esay 29.23 So when Saul was become Paul when of a persecutor he became a new Creature and preached that Faith which before he destroyed they glorified God in me saith he Gal. 1.14 He saith not saith Theophilact that they wondred at me but they glorified God in me Because the whole Work of Regeneration is to be ascribed intirely unto the grace of God As the new Creatures glorifie God both in themselves and by others So when they degenerate from that glorious estate they most of all dishonour him Corruptio optimi est pessima 'T is a double dishonour unto God that they who glory in the Law dishonour him 'T is a great aggravation to the Jews Thou who gloriest in the law by transgression of the law dishonourest thou God Rom. 2.23 But if applyed to us Christians the aggravation is much heavier Thou who pretendest thy self to be a new Creature thou who gloriest in the Gospel by transgressing the Rule of the Gospel by a life unworthy of the Gospel dishonourest thou God And as truly it may be said of us that which followeth That the name of God is blasphemed by us among the Gentiles vers 24. And a Father gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who see these corrupt and degenerate men may justly say Are these fit to be beloved of God
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
terrifie the ignorant consider whose word it is the Lord speaks to them that tremble at his word Isai 66.2 When we call him Lord and Master and obey him not we do as it were put a crown upon his head and a reed in his hand bow the knee to him yet crucifie him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the foundation Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corner Stone The binding cord in Musick which reconcileth all jarring differences and makes the sweetest harmony See Paris Solatium The Lion and the Calf pacis obtinet medium Christ beareth all things with the word of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is diversly rendered sometime by Portans so the Doway Translations turn it carrying all things sometimes by ferens so Castellio bearing all things sometimes by gubernans or moderans so Erasmus governing all things and our old English Translation ruling all things This diversity of Translations ariseth from the diverse significations of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Munsters Hebrew Copy which by the LXX is diversly rendered Those words which are fittest for our use in this place are either bearing or as we have it in our last Translation upholding or else governing so that the full extent of the word is according to the two Principal Acts of Divine Providence 1. The one Conservation signified by bearing sustaining supporting upholding 2. The other Gubernation or governing signified by moderation or ruling so that hence flow these two points of Doctrine 1. Christ beareth and upholdeth all things with the word of his power 2. Christ governeth all things by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is of as large extent as can be comprehending all things especially Man Ezek. 43.26 by his word all things consist Job 26.7 he hangs the earth upon nothing Act. 17.28 In ipso vivimus movemur Coloss 1.16 This first point contains Two truths 1. That he upholdeth all things 2. That he upholdeth all things by the word of his power Reason None can be conserved without God but in him and his nature abundantly for eadem est causa creationis conservationis seeing therefore by him God hath made the worlds if we enquire into the impulsive cause of its Conservation it 's no other than his LOVE 1 Cor. 13. Now as God is LOVE 1 Job 4 8-16 So his Son is LOVE and therefore understood by David He is the Son of his Love or his Son which is the Love it self so we understand Coloss 1. Doubt Whether he bears all things with difficulty and labour Answ He bears his own Creature without pain Isa 40.15 The Nations are as a drop of a bucket Behold he takes up the Isles as a very small thing so that his own work burdens him not but our work our sin Amos 2.13 that makes him sweat drops of blood Omnipotens non laborat 1. Observe then what common interest Jesus Christ hath in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with God the Father for that name of God which is the true Lord properly signifieth a Foundation because the fabrick of the whole world rests on God and Christ as an house on the base or foundation of it whence our Saviour asserts and proves against the Jews his own Deity and Soveraignty over all Psal 110.1 which he cites Matth. 22.44 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the Lords testimony of Christ but of this more in the second part 2. Observe Christ is the prop the foundation the Atlas of the whole world what the Chymists uderstand by their mysterium magnum which is nothing else but Christs supporting and upholding the Universe 3. Observe to whom we owe our support our subsistence to him in whom we live and move and have our being Not only all living things die if he recall that universal spirit of the world which he hath put into them Psal 104.29 30. thou takest away their breath and they die but all other inanimate things would fall and return into their own nothing if he should withdraw his supporting hand from them He spake the word and they were made he commanded and they stood fast Psal 33.9 so for thy sake they are and were created Apoc. 4.11 See his Glory from Psal 104.30.31 Rev. 4.11 Vpholding and Conservation is a perpetuating of the first Creation O what thanks then do we owe unto the great upholder and supporter of all the Creatures for the supporting and upholding of our being but in special manner for sustaining and upholding believers supporting them and keeping them from falling To this purpose our Apostle speaks Hebr. 2.16 which some understand of our Saviours incarnation taking flesh upon him see Cameron on Hebr. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that that which befell the Devil and his Angels by their irreparable fall would have befall'n us and would yet befall us and all other Creatures in their subsistence if Christ should take away his hand or leave us to our selves of this some symptoms were seen in the death of Christ 4. Observe the great strength and power of Christ how darest thou then proud earth and ashes provoke him in whom thou livest and movest and hast thy being Act. 17.26 27. Doest thou not consider that thy God upholdeth thee and bears thee even then when thou most sinnest against him how otherwise could'st thou go so lightly away with thy sins but that he with long patience bears them in thee Daniel sharply reproves Belshazzar for this Dan. 5.23 Thou hast lifted up thy self against the Lord of heaven and the God in whose hand thy breath is and whose are all thy wayes thou hast not glorified do not all proud men do so do they not set their power against heaven Psal 73.9 Low Dutch what they speak that must be spoken from heaven and what they say that must prevail upon earth every one would so God it that he would have his will done in earth and in heaven 'T is true the Lord bears all things by the word of his power and therefore he will bear thy weakness and infirmity and hath long winked at thee in the time of thy ignorance but will he bear thy wilfull rebellion will he bear thy insupportable pride will he bear thine intolerable covetousness implacable wrath will he bear thine insufferable envy these and the like sins were too heavy for Paradise it could not bear them these sunk the Angels these sunk our first Parents though God in mercy laid hold of the Seed of Abraham but Cain sunk under them to the pit of despair the Lord would not bear his iniquity his pride his envy his wrath his covetousness but threw them upon him and let him feel the burden of them and then wretch that he was he groaned under his burden Gen. 4.13 which he carried away lightly before Mine iniquity saith he is greater than I am able to bear The
upon example requires this of us Joh. 13. He stoops to wash his Disciples feet and then vers 14. enjoyns them to do the like we call him Lord and Master as they did and if we be in earnest as they were we must do the like What wash one anothers feet we must condescend to the meanest Offices c. A custom in the East Country c. The conversation is signified by the way wherein men walk by their affections as love hope fear joy c. by which men commonly go out of the way i. e. sin as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peccare signifie Now we wash one anothers feet when we endeavour to purge one another from our sins when we wash one another as our Lord doth the Church Eph. 5.25 When we wash one another with the water i. e. with the word of Life that we may keep one another spotless and blameless until the coming of the Lord. O how far different are they from their duty who endeavour to plunge one another in sin More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And sitteth on the right hand of the majesty in the highest HItherto the Apostle hath commended the riches of the Son of God in that he is heir of all things from the grounds of that Lordship and inheritance He now proceeds to commend his honour and dignity The two grounds of it ye have heard 1. His providence And 2. His restauration of all things In the former point we heard how our Lord wrought mans restauration and recovery In this he vindicates himself as it were lost for a time in his estate of Humiliation and sits down on the right hand of the Majesty on high Herein two things offer themselves to our consideration 1. A description of God the Fathers Majesty 2. God the Sons collateral and coequal dignity 1. The Majesty of God the Father is described in a threefold gradation 1. He hath a throne 2. That throne is a throne of Majesty 3. That throne of Majesty is in the highest 1. The word throne is not extant in some copies Howbeit since we read it in some others and 't is Heb. 8.1 parallel to this place we shall shew the meaning of it 1. As 't is literally to be understood to be the Seat of Authority and Judgement The Lord hath prepared his throne for judgement Psal 9.7 The heaven of the blessed as the Lord saith Esay 66.1 The heaven is my throne and the earth is my foot-stool 2. As mystically understood it is the rest of the Lord in his Saints as he himself expounds himself Esay 57. I dwell in the high and holy place and with them also that are of an humble and contrite heart 2. Majesty for the word it hath the name from magnus as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the nature of it it is the greatness of God called in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster Greatness of power strength dignity and honour That immensity and omnipresency whereby he fills all the world whereby he is present in all places Psal 11.139 7.12 He fills heaven and earth Jer. 23.23 He is not far from any one of us Act. 17.27 Whereby he is all in all Eph. 4.6 One God and Father of all who is above all through all and in you all behold the heaven and the heaven of heavens contain him not 1 King 8.2 The name of Majesty sometimes signifieth God himself Psal 145.5 I will speak of the glorious honour of thy Majesty i. e. thy glorious honour Esay 2.10 Hide thee in the rock for fear of the Lord and for the glory of his majesty i. e. his glory as when instead of saying the King we say his Majesty 2 Pet. 1.16 we were eye witnesses of his Majesty i. e. his witnesses 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest this is commonly understood to be in the heavens Imperial and outward visible where surely God is being he who fills the heaven and the earth whence he is called by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56.4 Many make war against me O thou most high where the Septuagint from on high Psal 92.8 But thou Lord art most high for evermore Chald. O thou most high God whose throne is in the highest i. e. in heaven The like Mich. 6.6 or Psal 11.4 Potens in excelso Dominus i. e. in Coelo Psal 93. Which howsoever true yet whereas the heaven of heavens contain him not and God is said to be higher than the heavens Job 11. We must take heed we frame not an Epicurean notion of him as ignorant people do and frame him sitting in heaven The height is sublimity of perfection and excellency of wisdom power goodness holiness and righteousness c. they that are high are spiritual and heavenly Col. 3.1 2. expounded vers 12.13 14 15 16 17. Reason None from the cause God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such as can be given is that just dominion of God which he hath over all the creatures whence all power of judging all Majesty and Dignity descends for whereas it hath been conceived that certain things in the creature are ascribed unto God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they were originally in the creature and by Metaphor ascribed unto God surely what ever things are good holy just great excellent they are first of all in God and from him derived unto the creatures for all creatures have an impression from God and are made according to the examples of Heavenly things as God said to Moses when he was now about to make the Tabernacle See that thou make all things according to the pattern that was shewn thee in the Mount Exod. 25. For the Ideas in God are patterns of things to be produced as an Artisan hath the pattern of what he is about to make in his brain as the Carpenter makes an house from that Idea or form of an house which he hath in his fancy whence it is that the nature and pattern of things here below is to be taken from their original and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God himself thus a Throne and Majesty and excellency of Dignity which is here ascribed unto God is not taken by Metaphor from the creature and thence transferred unto God but they and all what ever things are good they are first in God himself and thence they are derived unto the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every good and perfect gift is from above I deny not but there is good use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when any thing of humane imperfection and weakness is imputed unto God as to be grieved to be angry c. But what ever is good is first in God then in the creatures So that many have been herein too blame who contrary to the command given to Moses make all things according to the
is a vessel to receive it NOTES AND OBSERVATIONS UPON HEBREWS II. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him THese words carry with them a double respect 1. As they prove the Gospel to be a great Salvation because published by the Lord. 2. As they prove the dignity and preheminency of the Gospel above the Law This was spoken by Angels but the Gospel by the Lord himself vers 3.4 We have 1. The testification of the Gospel 2. The attestation given thereunto 1. The testification 1. By Christ according to the beginning 2. By the Apostles according to the progress 1. The former publisher divine yet humane also The Lord. 2. The later humane yet in some sort divine also and spiritual such as heard and obeyed the Lord. 1. The former was inchoat and begun information 2. The latter a continued declaration and further confirmation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which may be resolved into these two Divine Truths 1. The great Salvation was first published by the Lord. 2. It was confirmed unto us by them that heard him 1. Great salvation was published by the Lord. By great salvation is here meant the Gospel as appears by the first two verses of this Chapter And that which heightens and greatens this great salvation is that it was first preached by the Lord. This is true whether we understand it to be spoken of our Lord in the days of his spirit or of his flesh 1. In the days of his Spirit and thus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal living word which hath in all parts of time come and spoken to the Patriarchs and Prophets and all holy men of God Thus he preached in and by Noah a preacher of righteousness 2 Pet. 2.5 This is the Wisdom of God that lifts up her voice and crys Prov. 8.1 Thus the Gospel was preached in the wilderness Heb. 4.2 To us as well as unto them unto them therefore it was preached This was the word which came and spake unto the Prophets See Notes on Zeph. 1.1 Thus he came and preached to the Ephesians Ephes 2.17 2. This is true also of the days of his flesh Why was the Gospel of Salvation preached by the Lord Answer It is 1. Fit 2. Just 1. It befitted the Lord who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal word He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginner and ender of our faith and is the author of eternal salvation unto those that obey him Heb. 5.9 He hath wrought this salvation He is that true gift of God the true Jonathan who is said to have wrought a great salvation 1 Sam. 14.45 2. He is the very Salvation it self Luk. 2.3 Mine eyes have seen thy salvation and 3.6 All flesh shall see the salvation of God 3. He is sent and hath commission from his Father to preach it Joh. 20.21 And therefore he is called the Apostle Heb. 3.1 He must first publish this Salvation He himself is the first Col. 1.15 18. Doubt 1. How can it be true that the great salvation began first to be spoken by the Lord For do we not read that the Angel Gabriel published the Gospel unto Mary the Virgin Luk. 2 28-35 unto Joseph Matth. 1.20 unto the Shepherds Luk. 2 10-14 Answer The Apostle here speaks of publishing the great salvation by men not by Angels Object 2. Did not the Shepherds preach this great Salvation Luke 2.16 Did not Simeon vers 25 35 and Anna also preach this Verse 36 37 38. Answ To a few only this was of his publick manifestation to all Israel Object 3. Did not John the Baptist declare him to all Luke 3.16 17. John the Baptist did indeed speak the Gospel and the great Salvation by Christ unto Israel yet this he did more obscurely and by way of preparation only and for a short space but this is to be understood of Christ's full and clear frequent and often manifestation especially when he had paid the price of mans Redemption after his Resurrection yea though Christ himself be said to preach the Gospel Mark 1.14 15. yet this was but preparative to that great and general publication of it Matth. 28.18 19. Mark 16.15 16. Howbeit the words may be understood of the prime and original revelation of the Gospel spoken of in the Prophets which no doubt came by Jesus Christ who spake by the Prophets yea and he spake of the fulfilling of the Evangelical Prophecies in himself Luke 4 18-22 And this publication of the Gospel first by Christ is taken notice of by the Apostle in regard of the Jews Acts 3.26 and in regard of the Gentiles Acts 10.35 In every nation he that feareth God and worketh righteousness is accepted with him the word or preaching Coverdale which God sent unto the children of Israel preaching peace by Jesus Christ he is Lord of all c. This very Testimony confirms the point and answers the doubt this preaching however performed by Instruments and Ministers of divers sorts yet Jesus Christ spake by them all and he is Lord of all so that the great Salvation began first to be spoken by the Lord. Observ 1. Jesus Christ the first publisher of the Gospel is called the Lord this name in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers almost every where throughout the Old Testament unto Jehovah what is spoken of God the Father in the Old Testament is spoken of the Son in the New Testament Doubt If this Salvation began to be spoken by the Lord and as it follows was confirmed c. it should seem that this Salvation is not now spoken by the Lord He that heareth you he heareth me Luke 10.16 Yes while you preach but the Apostles are fallen asleep therefore I am with you to the end of the world Matth. 28.20 Jesus Christ is is the true God 1 John 5. Fine He is not like the Gentiles false Gods The Romans had a God they called Locutius who spake very much 'till they had built him a Temple and then ever after he was silent it is not so with the Lord Jesus Christ he spake much in the days of his flesh and the believing Hebrews became his Temple Hebr. 3.6 Whose house are ye and know ye not that ye are the temple of the Holy Ghost 1 Cor. 3.16 But what then Was he silent or is he now silent when he hath gotten a Temple Hebr. 12.25 He now speaks from Heaven The great Salvation began to be spoken by the Lord We find not any thing written by the Lord. When any thing is written by his command it is for posterity for those that come after Psalm The world labours under a multitude of vain writings So 1 King 4.32.33 Solomon spake he wrote not Socrates was asked the question why he wrote nothing his answer is reported to have been this Video chartam pretiosiorem The
the Soul or Body or both either in this world or the other so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Psal 90.1 and 81.1.93.1 2. The Lord reigneth the world also is established c. Isa 57.15 Hebr. 12.22 23 24. Object But if this world be inhabited already how then is it said to be to come this is not to be understood as if it were not now but so to be understood in regard of us to whom it is not fully known and to whom it is future or to come 1 Joh. 3.1 2. So the Jewes distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of us In respect of this he saith that he will make this world Isai 51.16 That I may plant the heavens and lay the foundations of earth and say unto Sion Thou art my people 1. Reason why there must be a world to come the Lord testifieth it Isai 45.18 He formed it to be inhabited c. He speaks there of the new earth Confer vers 17. 2. God the Father hath for this end sent his Son who accordingly hath given himself for our sins that he might deliver us from this world and therefore there must remain another world wherein he will enstate us Gal. 1.4 3. God hath promised this new world and hath caused us to expect it and wait for it and therefore because he hath promised it he is just to make good his promise and so just that he will not make us hope or expect it in vain 2 Pet. 3.13 We according to his promise lâ—ok for new heavens and a new earth wherein dwelâ—eth Righteousness 4. As there is and hath been a world of iniquity wherein ungodly men and the Prince of this world hath born sway so in reason there must be a world of Righteousness a world wherein the Saints of the most high shall take the kingdom Dan. Wherein God himself shall rule without disturbance there shall be a world wherein the poor in spirit shall have the kingdom of heaven which in mean time is promised unto them When the mourners shall be comforted when the meek shall inherit the earth when they who hunger and thirst after righteousness shall be filled when the merciful shall obtain mercy Observ 1. The blessed State is not an house alone though called so in regard of Gods Houshold Joh. 14.1 2. but it is a City Heb. 11. a Country a Kingdom a world Rom. 4.13 Observ 2. The difference of the present world and that to come See Notes on Rom. 15.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Singular comfort unto faithful and obedient men of whom this present evil world is not worthy there is a world to come whereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king immortal 1 Tim. 1.17 Will think them worthy Luk. 20.35 But alas I am intangled with this present evil world the lusts of the flesh c. all that are in the world Is not the Lord Jesus Christ reveiled that he may save us from this present evil world Gal. 1.4 Joh. 14.1 2. Repreh 1. Those who live after the guise of this wicked world not considering that there is a world to come Such are they who care only that there bodies be preserved See Notes on Hebrews 1. By whom he made the worlds Repreh 2. Those that live in the Devils world See Notes as above Heb. 2.5 Of the world to come the Apostles speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of which we speak the old interlineary Gloss explains of Christ Thus Non subjecit Angelis orbem terrae futurum subditum ei de quo loquimur i. e. Christo put in subjection the world to come which is subject unto him of whom we speak But this is a manifest mistake of the gender which in the Greek is faeminine and hath reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then the question where doth the Apostle speak of the world to come Chrysostom refers to the former Chapt. vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And many follow this exposition Others rather as Marlorat refers this to Heb. 1.2 Others yet make the words contain in them enallage temporis of which we speak i. e. of which we shall speak viz. in the next Testimony But surely that of Chrysostom and Marlorat is more probable And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have spoken which is very true and yet we may add many other places for indeed where doth not this Apostle and other Apostles also speak of the world to come And therefore Oecumenius thus parapraseth the words De quo omnis sermo nobis est Exhort To believe hope wait expect and look for that world which is to come A crown of life He that hath this hope in him purifieth himself Specimen Specitur certamen cernitur sisne necne ut esse oportet bonus malus cujusmodi Whether a Sadducee or Pharisee or a true Christian What manner of men ought we to be Observ 1. See an excellent argument and most worthy of our discourse Paul and the other Apostles thought it worthy of theirs the world to come Observ 2. Who are fit to speak of the world to come Apostles and Apostolical men if ought virtuous honest divine proceeded out of a vitious mans mouth in Sparta they put it into the mouth of a virtuous good man And so it is like Apples of Gold in Sockets of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gospel of the Kingdom is to be spoken of by men who are of that Kingdom A good man and brings good tydings Observ 3. See the ground of many differences and controversies among us There is a present world Gal. 1.4 and a world that is to come and one speech and language proper to the present world and another speech and language proper to the world to come As in Arts there are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them words of Art 1 Cor. 2.13 14. Now many too many there are who speak of the things of the world to come in the language proper to this world and in notions taken not out of or according to the Scripture but out of Aristotle or according to our preconceived notions See the gross mistakes of the Jews who understood our Lord as if he had spoken only of this world and the things of it whereas he spake of the world to come Joh. 2.19 20. destroy this temple c. This was one ground of his accusation Joh. 3.3 4. Except a man be born again he cannot see the kingdom of God c. One of the Masters in Israel had been so enured to the literal understanding and the language proper to this world that he understood not the New birth vers 10. The woman of Samaria Joh. 4.10 11. Our Lord speaks of the water of life She understood of the Element of water So his own Disciples vers 31.32 33 34. What mistakes and
life evidently declares he is not in them it is not enough to prove him with thee that thou canst recite some few sayings who glory in their powerful Preachers Surely they are the most powerful who have that power in themselves and then declare it to men Psal 71.3 16 18. But God is far from their reins The Stoick said well to one who boasted much of such and such a Philosopher Sic Zeno sic Aristarchus c. quod autem tu What benefit is it to thee or me to read or hear much or speak much of Gods being in his Saints and people if he be not with thee Emmanuel God with us See Notes on Gen. 26. Exhort ult Repreh 2. Who tempt the Lord in regard of his Omnipresence and Power as if he were not able to make good his promise of pouring out his Spirit upon all flesh of giving his saving waters unto Israel and therefore they forsake the fountain of living waters and dig themselves cisterns broken cisterns Repreh 3. Those who tempt the Lord there are many such at this day But the most of them may be reduced to one of these two heads 1. They either unbelieve and believe not that which the Lord hath reveiled that he can or will do or have them to do Or 2. They believe that which the Lord hath not reveiled that either he will do or have them to do 1. Such as believe not that which the Lord hath reveiled that he can or will do or have them to do Thus when it is said Matth. 1. Heb. 7.25 He shall save his people Men believe not such a mighty power in the Lord to save Why They say they cannot but they must sin O but saving may be understood in regard of the term ad quem they believed not that the Lord is able to save them or preserve them to his everlasting Kingdom or if they believe that the Lord is able to save yet not to the uttermost not from all and every sin Heb. 5.9 Being made perfect be became the author of eternal life and salvation unto those that obey him Such as these he is able to save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a lower pitch of life and salvation wherein many desire to sit down and rest themselves as those who flatter themselves in a good will or good endeavour to do well c. I would not discourage any one in the lowest degree of life but I beseech ye consider with me since the Essence of Christians consists in the progress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.1 and since the Lord tells us that he is able to save to the utmost yea that Joh. 10.10 yea since that Psalm was sung to the Messiah as proper to him Matth. 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be well considered it may terrifie any man from setting up his rest in the very beginning of his journey and may encourage him to go on from strength to strength Or if they believe that it 's possible for the Lord to save from all and every sin and save to the utmost yet they believe not that ever he puts forth so much strength and power or imparts such ability to the creature that ever he should be able to be saved to the utmost and if so we are then but as we were Phil. 4.13 Matth. 9.8 Such power unto men that the man should arise or withdraw his heart from carnal affections take up his bed raise up his flesh to do the will of the Spirit to go to his house Paradise whence he is gone forth They believe that it 's possible that the Devil can put forth so much strength and power as to make his servants absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Matth. 24. And do they nor then believe that the Devil who hath no power at all but what is permitted him of God hath more than the omnipotent God Sciendum quia Satanae voluntas semper iniqua est sed nunquam potestas injusta His reason is because he hath his will of himself but his power from the Lord for that which the Devil desires to do unjustly the Lord permits him not to do otherwise than justly They believe that by the death of the body the sin is to be purged out but so they give more power to their own death than Christs 3. The Fathers of the Hebrews tempted God in the day of temptation and proved him in the wilderness There is only one word here to be explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they proved me which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of middle signification sometimes it 's the same with the former and so taken in an ill sence Thus Mal. 3.15 They that tempt God are even delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it 's taken in a good sence and so we may without sin prove God as he bids the people prove him Mal. 3.10 Prove me now if I will not open the windows of heaven and the Lord is said to prove his people Zach. 13.9 I will refine them then as the silver is refined and try them as gold is tried I shall speak of it in both sences for so it may have reference to their tempting of God or it may have reference to the aggravation of their sin in the words following they tempted him and proved him and saw his works The Fathers tempted God and proved him i. e. they provoked him as we have like expressions often joyned together Psal 78.58 they provoked him to anger with their high places and moved him to jealousie with their graven images Numb 14.22 they have tempted me now ten times and have not harkened to my voice Howbeit the latter may add something unto the former for to tempt is only to assay and try to prove is to make an experiment ye have both together Matth. 16.1 The Pharisees with the Sadduces came and tempting him desired that he would shew them a sign from heaven Ratio This temptation and probation of God proceeds either from presumption and pride of heart as they who are in prosperity and high place of dignity presume of their own strength wealth honour even because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others Who is the Lord saith Pharaoh Exod. Jessurun waxed fat and kicked Yea this boldness may proceed from the contrary as from dispair Prov. 30.9 Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of the Lord in vain Observ 1. Note hence the perverse and froward heart of man yea our proud and bold daring of our God by temptation provocation and proving of him Such a boldness their is in every known sin so the Apostles reasons Dare any of you c. 1 Cor. 6.1 2 Sam. 1.14 It s hard for thee saith the Lord to Paul to kick against the pricks Are we stronger than he 1 Cor. 10.
service of other Gods how much better it is to be a prisoner in the prison of the Law or to be prisoner of Jesus Christ than to be a prisoner in the Devil's prison Observ 3. In the way of Life is Freedom Peace Love Delight When we go out of this way into the way of sinners and will by no means agree with our adversary in the way but are delivered unto the Judge from thenceforth we lose all our Freedom Love Peace all things are turned to rigour and austerity This imprisonment wholly unmans the man A man saith Aquinas is Dominus sui Actus he hath power over his own actions as to do or not to do to do this or that is contrary when he is now Satan's Captive all his power is lost he hath no more power of his own actions nor of his own will or affections and therefore is he said to be bound hand and foot actions and affections he hath no more power to do will nor desire to do so and being bound hand and foot he is cast into prison as a thing without any power to move it self as a dead body without a soul so as the Prophet Esay speaks of Shebna Esay 22.18 The Lord will violently toss thee and turn thee like a Ball in a large Countrey Observ 4. Note hence the goodness of God He doth not cast us into inextricable and unavoidable evils all at once but by degrees He is long suffering towards us so that although he might take advantage of us at any time while yet we are under the Law as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he bears with us and this we shall see in the Son of God who suffers in us See Notes on 2 Pet. 3.15 Repreh The foolish Sons of Epimetheus who have only an after-wit when they have learned misery by their own experience and would no otherwise understand neither by the precepts of the Law nor by the examples of others such as these the Lord sends to the fowls of Heaven Jer. 8.6 7 8 9. I have hearkned and heard but none spake aright He is not his own man but in the power of another quò iste velit as the Drunkard we say is not his own man the same may be said of all Satan's prisoners A prison hath its name from prehension or apprehension laying hold upon one and then he becomes a prisoner according to our Law upon any action civil or criminal Howbeit the Civil Laws moderate prisons according to the causes of imprisonment as that the prison ordained for debtors or such as are detained for further examination more gentle That which is appointed for punishment of exorbitancies as of loose debaucht persons Prodigal men Dicers Carders and the like more severe That which is ordained for the punishment of more grievous crimes as Murder c. that had torment annexed to it Thou shalt be cast into prison With the Ancients is Wisdom Job 12. and that Wisdom both of the Common-wealth on Earth and that in Heaven and the former in order to the later For so we find that the Wise Men who of Old governed God's World they ordered three sorts of Prisons and that three sorts of men should be cast into those prisons 1. The first that whereinto rude and unmannerly persons should be put that in the night time they might be instructed by learned and good men in the precepts of honest Arts and Trades and good manners and so framed and fashioned to live in a Christian Common-wealth 2. The second Prison was that whereinto Debtors were cast that by the tediousness of imprisonment they might be wearied out of that loose and wanton kind of life which commonly brings men into debt and danger 3. The third sort of Prison was that into which enormous persons were cast as guilty of notorious crimes which rendred them unsafe for humane society whence they were shortly to be brought forth to condign punishment and therefore Tully calls Carcerem vindicem nefariorum manifestorum scelerum If the first of these took effect the other two would not be so needful for by seasonable and timely correction and instruction in the first prison men might be so well informed and prevented that they would not be in danger of the other two prisons It was long since observed by a very wise man that the Judicatures of the Magistrates and Judges of the English Nation are very exact and strict in the execution of Justice and Punishment of Malefactors but as for the prevention of evil doing that men might not proceed so far as to be Malefactors and suffer punishment herein they were too remiss and slow that they were wont to punish malefactors when they found them but not take course to hinder them from being such That they were wont to cast men into prisons condemn them to death for Thefts Burglary Murders but not to take course and use means for the preventing such mischiefs as should deserve Bonds Imprisonment and death it self as to take order for the training up of Youth in vertuous principles leading to the fear of God to cause those to whom their Parents leave large portions to learn honest trades The German Noble Men wisely foreseeing the constant inconstancy of all outward things have both themselves learned and caused that their Children should learn some trade or other to keep them busie to prevent idleness which commonly is the bawd to lewdness to restrain prodigal young men from wastful expenses as they give a Governour Curator to mad men I know well what is wont to be alledged in this case what our Lord said may I not do what I will with mine own Mat. 29.15 Yes but this was spoken by our Lord in the person of a wise House-holder not in the person of young men void of understanding who have no guide of their Will no rule of their exorbitant foolish and hurtful lusts which fight against their souls These may not ought not to do whatsoever they will with their own Such as these need a guide of their youth to keep them from Harpies and Birds of prey from Drunkards Gluttons Gamesters Cheaters from Trappans and Hectors Cheaters There 's need of a new Letany to pray against such prodigious Villains as this later age hath brought forth And should it be lawful for young men to spend their estates and their strength among such as these May they do what they will with their own It is a wise provision of our Law Interest Reipublicae ne re sua quis malè utatur It concerns the Common-wealth to provide that none use ill what he hath Take survey of the prisons But happily such discourse as this may better befit the Common-wealth on Earth than that in Heaven It doth so but yet its fit enough in order unto the Common-wealth in Heaven and to prevent betimes and to direct those of the Common-wealth on Earth that they may be fitted for the Common-wealth in Heaven
people Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my wrath thou shalt drink it no more So Psal 116. The pains of hell got hold on me Our heart condemns us yet God who knoweth our heart and knoweth all things he aquits We have the sentence of death in our selves that we should not trust in our selves Obser 6. This discovers the vain consolation of many who flatter themselves in their sins while they are yet in the way to the Judge that though they continue in their sins take no course to pay their debts yet it shall be well with them at the last for Christ is their surety and he hath payed their debts for them He hath given a ransome and here they magnifie Christ and his merits When the Orator had praised Hercules a long time one asked him quis vituperavit who dispraised him And so may we say concerning our Lord Jesus Christ who dispraiseth him yea who can sufficiently praise him or value the inestimable worth of his merits his ransom Mean time what 's all that to thee A Prince hath given a ransom to all prisoners all captives in the interim he requires that thou condescend unto his conditions that thou follow him and serve him that thou pass through the same way of mortification He redeems thee from thy enemies if thou count them such if thou desire to depart from them hate them but if thou continue contentedly Satan's prisoner and he take thee captive at his own will yet flatter thy self in thy Redeemer that he shall deliver thee 't is a vain hope a vain consolation and will deceive thee in the latter end Ye have heard the Fable of the Frogs once in a great drought the Frogs wanted water all the Fens and Meares were dry and the younger Fry spied as they thought water in a deep pit and would perswade the rest to leap down An ancient Frog diswades them by all means from so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is water but consolation and comfort aspersisti aquam i. e. thou hast comforted me There hath been a long time of drouth and many have soothed their thirsty Souls that they shall find comfort that they shall find the waters of consolation in the pit when they die that Christ will then and not till then remove their sins from them O beloved think of it seriously if herein our hopes deceive us as most certainly they will in what condition are we All our errours may be rectified all our debts payed now if we let them run on desperately it will then be too late to repent that last errour will be far worse than the first How much better were it to wait upon the Heavens for rain Ahab was a desperate Debtor he had sold himself to do wickedly yet herein he dealt wisely in time of great drouth he sent Obadiah to seek Eliah and though he called him his enemy and a troubler of Israel yet he was content that Baal's Prophets should be destroyed out of Israel It is our best wisdom not to hearken to the croaking Frogs Rev. 12. Who direct us to the pit and put us in hope of water there O no seek diligently employ Obadiah i. e. the servant of the Lord to seek water to seek Eliah i. e. the Lord God to agree with him to remove Baal out of Israel every ruling and reigning lust then look towards the Sea the Ocean of God's mercy then the hand of the Lord will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto thee thou shalt by no means come out thence till thou hast paid the utmost farthing THese Words contain the confirmation of his perpetual imprisonment in the Hell of the damned who will not timely be perswaded to agree with his adversary the Law of God for that 's the Adversary here meant whether personal or literal or spiritual as I have often shewn And it 's evident by the Scriptures Ephes 2. Col. 2. and the Father's testimonies For our Lord 's main scope being to lead us unto the Kingdom of Heaven of which and the way thither he hath spoken all along hitherto in this his Sermon on the Mount and in the words next before he treats of offering gifts not to men but to God His business is not here to teach men how they should compound and agree their controversies and differences one with another which natural reason and discretion and self-love will teach But he teacheth us so to behave our selves towards God his Law and Prophets as if we be wise we will do in differences between one man and another For as wise men will rather compremise their matters than run the hazzard of a Judgment Because the Judge must act secundum allegata probata with all strictness So deal thou wisely and that speedily with thine adversary God the Father and the Law of God agree consent unto the Law that it is holy just and good and comply with it in all obedience lest c. and run not the hazzard of repentance when it is too late I have held you long in this Prison They who are once in Prison they come not out suddainly from thence These words are a divine Testimony wherein two things are considerable Res testata the thing testified and testis the witness who testifieth it I have spoken of the former I now proceed to the latter See Notes on Matth. 17. Reason of this may appear from the consideration of the thing testified and from consideration of 1. The person to whom testified 2. The person testifying Jesus Christ 1. Consideration of the thing testified the Law of God it 's hard and reputed by many to be impossible and that it 's done already to our hand Now we naturally abhor things hard and difficult and we account it great folly to attempt to do things impossible as to fly and it 's as needless as foolish to go about to do that which is wrought for us already if we can but believe it Now if they believe not that it 's necessary or possible to obey the Law of God they will not believe perpetual imprisonment in Hell for not obeying it 2. As for the person to whom our Lord testifieth this he is yet in the way of sinners and either is a simple one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily perswaded to walk in the Counsel of ungodly men or such an one as stands and continues therein or else he is become a great proficient in the way of sinners insomuch as he is a Teacher and sits down in the Seat of Scorners and he is able to seduce others out of the way of God's Commandments as they Malach. 3.13 14. Ye have said it is vain to serve God and what profit is there that we have kept his Ordinances and that we have walked mournfully before the Lord of Hoasts Such they are that secure sinful men in the way
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
him in the Margin they asked him of peace This Salutation was wont to be of equal extent with their love being confined to their own Nation so was their Salutation also 4. If Christ's Disciples salute their Brethren only what do they more Our Translators add here a Supplement than others which although it be true yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed in opening vers 20. is somewhat that is excellent and so we may understand the words here what excellent thing do ye Obser The Lord requires and expects of his Disciples that they be an Excellent People that they do somewhat more than others do Hence it appears that the Lord requires Salutations not only of our brethren and friends but also of others They are such as win and maintain love among men how else had the people of God lived among their enemies how else did Paul become all things unto all men had he not complied with them 1 Cor. 9. Repreh Those who are wanting and faulty in this duty of Salutation and bring in among Christians an unfriendly and unchristian behaviour without common expressions of love and friendship directly contrary to what our Lord here requires He requires a greater measure of love and expression of love in honouring of men 1 Pet. 2.17 Loving all men saluting all men These restrain their love to a few of their own and their expressions of honour and love in salutations What they are wont to say that they bear an inward love and honour unto all it 's as much as if they said nothing at all for the nature of honour is outwardly expressed in the signs of it and the inward love and affection is declared in outward salutations suitable thereunto as 't is evident to common sence and needs no further proof so that such behaviour is at least a great weakness And truly I pity them who needlesly yea contrary to the Rule of the Word bring inconveniences and mischiefs upon themselves and scandalize the Christian Religion as if it were a rugged unmannerly and uncivil Religion whereas it is most civil and debonaire and lovely and winning in the whole world What they say that men ought not to look for and receive honour one of another is true and they scruple to give that which others may not receive I Answer let men do what becomes them whatever becomes of what they do But if men do what they do out of Judgment and pretence of Reason let them know it's scandalous to the Christian name and utterly a fault among them that whereas they would seem to bring in a greater eminency and excellency of Christinity among men then hath been before in the world they render themselves blame-worthy in that they make men believe that the Lord required a rude inhumane morose and cynical behaviour yea and they cause that which is good in them to be evil spoke of Be ye therefore perfect as your Father which is in heaven is perfect These words contain the conclusion of our Lord's Exposition of the common Law of Love especially the love of enemies which contain these Five Divine Truths 1. Your Father is in heaven 2. he is perfect 3. be ye perfect 4. be ye perfect as your Father which is in heaven is perfect 5. your Father which is in heaven makes his Sun to rise upon the evil and upon the good c. patrizate igitur be ye like your Father Be ye perfect therefore as your Father which is in heaven is perfect I might thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I shall for brevity sake speak of them all in one Divine Truth as it is inferred out of the former doctrine of which I have already spoken as it lies in the words Because your heavenly Father is perfect be ye therefore perfect as he is perfect Wherein we must enquire 1. what is meant by perfection 2. how we are to understand perfection as our Father in heaven is perfect 1. By perfection here we are not to understand only sincerity which is opposite unto hypocrisie But here must be understood a full compleat and absolute perfection for our Father which is in heaven is here said to be perfect and so he is both in his Essence and Attributes and in his Works Deut. 32. His work is perfect our Translators were well advised of this and therefore they could not here juggle with us and impose other names upon this most eminent duty as elsewhere they do when they turn Jacob was a plain man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man and turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled unspotted unfeigned upright Perfectum est in quo omne illud est quod melius est esse quà m non esse For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation which is understood even in the lowest and weakest Duty as in a good Will it 's required that we be Sincere and not Hypocritical and in the passage out of the sinful Life it 's necessary that we be Sincere and Upright Thus when the Sons of Israel came out of Egypt they brought their dough unleavened which the Apostle interprets Sincerity and Truth 1 Cor. 5. There is a Perfection 1. according to Time and 2. according to Nature 3. according to Universality 1. Perfection according to time is a resemblance in all the parts unto our Father who is in Heaven As a Child new born hath all the parts and members inward and outward of a perfect man and he may be truly said to be perfect in his kind 2. A perfection according to Nature when whatever is due to their Nature is in it 3. A perfection according to Universality so God alone is perfect 2. How must we understand that comparison Be perfect as your Heavenly Father is perfect I Answer even as it lies in the Text what need any other Exposition of it Such a one is perfect as God is perfect when he hath attained to that due to his Nature as God hath that which is due to his If the Child now like his Father in all parts and members inward and outward should so continue and not grow up in stature and birth and quantity and in some good measure should be like unto his Father what would ye think would ye not believe that he would be a very Dwarf a Monster in Nature would ye not think as some do that the Child were bewitcht and some ill eye or other had been upon him Now then look into thy self and consider whereunto thou art called and what thou professest and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ a perfect man Eph. 4.13 and judge and speak truly of thy self art thou not an arrant Dwarf a Monster in the Divine Nature hath not some or other bewitcht thee Gal. 3.1 that after so much hearing thou art yet like a child of a span long Lam 2. Reason is in the Text
to confess own and acknowledge us is spoken of O then his Faithfulness and Truth his Mercy and Goodness his Promise and his Oath are alledged the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it is impossible for God to lie these and many like are brought to confirm us in our hope that Christ will not fail us But when our duty is required and we urged to confess Jesus Christ in our life upon which condition Jesus Christ makes his Promise unto us alas we are impotent and weak and unable to perform it We will have Christ surely bound to us but we will be dissolute and loose our selves Would any man deal so with an honest man as we commonly deal with Jesus Christ Repreh 2. Those who prefer the confession of men before the confession of Jesus Christ himself They confessed him not because they loved the praise of men more than the praise of God 2. Him will Christ confess before his Father which i◠in Heaven Wherein we have the Promise which contains these Three things 1. God the Father is the Father of Jesus Christ 2. He is in Heaven 1. God the Father is the Father of Jesus Christ 1. God is said to be a Father in respect of diverse Sons and Children for so we read in Scripture mention made of diverse Sons confer with Notes on Heb. 1. This vindicates and asserts the Deity and consequently the Supreme Authority of Jesus Christ so the Jews reason Joh. 5.18 He said that God was his Father making himself equal with God Phil. 2.6 2. Heaven is not only that material and visible body well known by that name of which I shall have occasion to speak more largely but 2. also see Notes on Mat. 13.11 3. Besides these two wayes by Heaven also are understood the heavenly minded ones the Saints of God the Believers and Confessors of Jesus Christ Coelum est ubi culpa cessavit Heaven is where there is no sin Austin See Notes on Rom. 15.11 1. Now which way soever we understand the words they are true 1. God the Father is in the material and visible Heavens But the Heaven of heavens cannot contain him 1 King 8.27 2. He hath prepared his own dwelling which is himself Psal 93.2 Thy Throne stands fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him i. e. from Eternity What Throne is from Eternity What but God alone is from Eternity and so he presently adds Thou art from Eternity Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place is taken by the Jews for one of the Names of God 3. God is in his Saints his Heaven upon Earth in whom his Will is done Esay 45.14 1 Cor. 14. God is in the Generation of the Righteous Zach. 13.9 I will say they are my people and they shall say thou art my God When Jesus Christ imparts his Spirit to them without which no man can say that Jesus is the Lord. He wants not our Testimony John 2. Nec ullis hominum honoribus fieri potest honoratior nec de ullis mortalium ignominiis obscurior But the Will of our Lord is that his Wisdom Power and Goodness should by men be declared and testified unto men 3. Him who confesseth Christ Christ will confess before his Father which is in Heaven 4. How is it to be understood that Christ will confess such as confess him before his Father which is in Heaven To confess one is to give testimony unto one for confession is a testimony for Christ therefore to confess such before his Father which is in Heaven is to testifie of them own them and acknowledge them and as our confession of Christ both outward and inward on Earth so his confession of us before his Father but with difference he confesseth us we bless Christ and he blesseth us we confer nothing on him but he on us His blessings turn us from iniquities Acts 3. we honour him and he us we add nothing to him but he to us Rom. 2.10 Glory Honour and Immortality Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Joh. 17.6 Thine they were and thou gavest them me Thus they who do the will of the Father which is in Heaven these are Christ's brethren Mat. 12.48 49. And these he acknowledgeth and owneth as such Heb. 2.11 Nor is God ashamed to be called their God Heb. 11.16 What here St. Matthew reports our Lord's words I will confess him before my Father c. St. Luke 12.8 hath before the Angels of God because the Father manifests his Glory by the Ministry of Angels Thousand thousands Dan. 7. minister to him Michajah saith I saw the Lord sitting upon a Throne Thus he gave the Law by the disposition of Angels whence God and the Angels are used promiscuously Exod. 20.1 God spake these words c. i. e. the Decalogue which Heb. 2.2 is called the Word spoken by Angels Now because the Son of God coming to judgement appears in the Glory of the Father attended by the Angels 2 Thes 1.7 St. Mark 8.38 the parallel to my Text put 's the Glory of the Father and the Holy Angels together when he comes in the Glory of the Father with the Holy Angels Our Lord shewed not alwayes how great he was yea oftentimes he hid his greatness but declared how little how lowly and humble how meek how obedient he was that thereby he might teach us the way to the highest honour that comes of God only Who is there of us declares the like Obs 1. There is no loss in suffering loss for our confession of Christ we confess him before men and he confesseth us before his Father What comparison is there between the Son of God and us So vile we are without him that he might disdain our testimony and what we do in honour of him is by his enabling of us without whom we can do nothing 1 Cor. 12 3. Yet he rewards our confession of him with his confession of us And if there be so little proportion between him and us whom yet he enables to confess him how great a disproportion is there between him and those before whom we confess him Obs 2. See the excellency of this Duty which our Lord recompenseth with so great a reward truly it is much greater and more noble then at first happily we are aware of Men commonly blame Peter for denying of Christ and that if they had been in his place they would have confessed him that they would Well put thy self by imagination in the like circumstances suppose Authority discountenanced Christ what wouldst thou do wouldst thou make good St. Peter's resolution rather die with Christ than deny him bravely resolved But come now to confess Christ is not in word but in deed Christ is the wisdom of God and that wisdom is opposite and quite contrary to the wisdom of the world What sayest thou darest thou own this wisdom which the world opposeth Love your enemies bless
to speak of such a Kingdom as cannot be shaken And I hope as I am to speak to Divines by Profession so also to Divine Religious and Godly men of Life and Conversation for unto such the Text is principally directed it speaks of mysteries touching the Kingdom of God and I beseech God it may be truly spoken of you all that unto you it is given to know the mysteries of the Kingdom of Heaven howsoever unto others it is not given Which words are our Saviours Apologie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason and giving answer unto his Disciples question in the next words before the Text wherein are Two parts 1. A dignation or gracious admission of some fit and capable into his School of mysteries 2. An indignation or just omission and exclusion of others out of it as uncapable and unworthy 1. God hath his Kingdom 2. There are mysteries of the kingdom of heaven 3. The Disciples know these mysteries 4. It is given to the Disciples to know these mysteries 5. It is not given to others to know them 6. Vnto the Disciples it is given to know the mysteries of the Kingdom of heaven but to others it is not given 1. There is a mystery or there are mysteries of the kingdom of heaven Wherein we must know 1. What the kingdom of heaven is 2. What is a mystery 1. A Kingdom is not only a Country considered concretely with the Inhabitants of it but the power also and Authority to Rule and Govern them Nor is Heaven only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of it God himself is to be understood by Heaven Such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase puts the Heavens Ruling vers 26. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ranked by the Jews among the names of God Thus in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven is thrice used in one Chapter for God 1 Mach. 3.18 19-26 howsoever the Latin Translation as Drusius observes hath added a Supplement as our English also hath done so likewise Luk. 20.5 and in that known Parable Luk. 15.18 The prodigal speaks unto his Father I have sinned saith he against heaven and against thee A speech which some not heeding the Parable use very unfitly in their Confessions unto God We have sinned against Heaven and against thee which is all one as if they said We have sinned against thee and against thee But that Heaven is here so to be understood appears in that the Kingdom of Heaven and the Kingdom of God are in Scripture taken promiscuously the one for the other Thus he whom St. Mat. 11. vers 11. calls the least in the Kingdom of Heavens St. Luke 7. vers 28. calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists is the Kingdom of God Mar. 4.11 Luk. 8.10 which Kingdom of Heaven or of God may be taken either 1. For God's Universal Dominion over all his Creatures of which we may understand Dan. 4.26 Or 2. That special Government of God over and in his Saints Rom. 14. Now howsoever the Text may be true of both yet the drift of the Parable and our Saviours Exposition of it guides us to the latter 2. Of which Kingdom of Heaven there are mysteries or there is a mystery for there is a diverse reading of the word singular and plural The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth some hidden thing for howsoever the Theme whence 't is commonly derived be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to teach some secret or hidden thing touching Divine matters either truly such or reputed so yet if we refer it to the true Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas from shutting up and concealing from common knowledge The words in other Tongues import as much such is secretum a thing remote from sight and arcanum a thing shut up in an Ark or Chest as the mysteries of the Gentiles false Gods were in imitation of the Ark of the True God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying secret Counsel and a mystery such also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hidden thing bound or sealed up as that mystical Book was Apoc. 5. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Causabon and others think comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide and more immediately from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same signification The issue of all which is that by a mystery we are to understand some thing hidden from the common knowledge of men whereof there are two sorts according to the two great Kingdoms in the world the Kingdom of God and the Kingdom of Satan 1. For there is a mystery of Godliness and the Kingdom of God 1 Tim. 3.16 2. And a mystery of Satans Kingdom or the Kingdom of iniquity 2 Thes 2.7 In both these Kingdoms of mysteries two things are to be distinguished The thing hidden and The hiding of it both which are sometimes promiscuously taken the one for the other 1. The thing hidden is the mystery of Godliness is Gods Truth touching the Nature the Wisdom the Knowledge of God his unsearchable judgements his wayes past finding out the Mind the Counsel the Kingdom of God The hiding or covering of this Truth is either 1. outward and more gross and course as the Ceremonies and Services of Types and Figures Or 2. Inward more subtil and refined as that of Parables Numbers and such like for as in Anatomy or Dissection the most tender and most precious part is covered by some soft one as a film and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx or dura mater so have the most precious truths of God their next and their outward coverings Thus the Ark importing God himself or the divine presence was covered with a veil that with a covering of Badgers skins that with a cloth of blew the Table of shew-bread figuring out Christ unto us was covered with a cloth of blew that with a scarlet cloth and that with a covering of Badgers skins Numb 4. But the Psalmist in plainer terms reveales the hidden truth of God and the mystical hiding of it Psal 51.6 Thou hast taught me wisdom saith he in a mystery the very same which the Apostle speaks even out of the Psalmists mouth We speak the wisdom of God saith he in a mystery 1 Cor. 2.7 So on the contrary the thing hidden in the mystery of iniquity is Satans lye 2 Thes 2.11 and he hath also his mystical coverings not only those gross and course ones outward Idols and palpable Idol-worship where withal
study of the heavenly mysteries ex tempore and without more adoe repentè sic Theologi prodiere They suddainly start up Divines and presume themselves able Ministers and preach with as much facility and confidence as if they had studied Divinity but if they have gotten a smattering in the Original Tongues they have no patience till they be in the Pulpit and then less Nay may it not truly be spoken of their Seniors that they have as mean an opinion of God's Word when they think they have time enough to serve the world prog for their Childrens Children yet study Divinity Nay if they have Tongues and Arts and quote Scriptures and Fathers how learned Clarks soever otherwise they be turn them loose for profound and dissolute absolute Divines Alas they consider not that there are mysteries hidden mysteries of the Kingdom of God and that it 's given to the Disciples only to know the mysteries 2. This points us to the object or matter of all Controversies and Contentions in the Church viz. the Mysteries or hidden Truths of the Kingdom of God for men differ not in Opinion touching things openly and manifestly known for who but a mad man or stark blind would dispute whether 't were day or no when the Sun shines forth bright and clear at high noon Some Divine Truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove them to be these prevent all controversies and strivings of men about them But other Divine Truths there are mystical and hidden and about these and these only men differ and hence proceed all Controversies which distract and divide the Church of Christ at this day which when we hear we may well conclude that the Truths where about they differ are not known for were they known there would be then no further difference about them We will not quarrel but pity a blind man if he saith 't is dark when the Sun shines Of such as these St. Paul speaks they are turned aside saith he unto vain janglings desiring to be Teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he called Controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of Science or knowledge falsly so called For did they truly know the Truths where about they differ they would not strive and contend about them as they do and therefore when Controversies are started and hotly pursued in the Church 't is a good Rule not to be over-hasty in siding or adhering unto Spirits of contradiction but rather to do as I have heard the safest course is for a man that travels in a dark night and is in danger to be misled by the ignis fatuus or fools fire to set him down and wait upon the Heavens for light The Prophet Esay gives us the same counsel for avoiding the like â—ools fire of Contention kindled by undiscreet Zelots and carried about like a wisp to brawl and scold at Chap 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks which ye have kindled This shall ye have of my hand ye shall lye down in sorrow It 's given to the Disciples and who are they It 's a question like that of our Saviour Mar. 5. Who is that that toucheth my cloaths and may be answered as he was Thou seest the multitude thronging thee and sayest thou who toucheth me What a throng what a crowd of Disciples there are in the world and do we yet enquire who they are Alas beloved Multi Dominum comprimunt ac una tangit saith St. Gregory An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity yet few very few of that great crowd truly touch him and draw virtue from him and therefore when great multitudes followed him as now there do pretending to be his Disciples Luk. 14.25 He turned about and said unto them if any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not hear his Cross and come after me cannot be my Disciple vers 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple And how few alas how few are there such among the great throng of those who are called Christians but unto these and only these it is given to know the mysteries of the Kingdom of Heaven By Knowledge in the Text is to be understood not Historical which is by hear say and rather credulity than knowledge but approbative and experimental knowledge and according to this it is given to these and only these to know the mysteries of the Kingdom of Heaven And why to these O these are the only men in the world that are qualified for entrance into Christ's School of mysteries that 's the first reason and a second is this God the revealer of Mysteries vouchsafes to none but these the Revelation of them That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries 't is evident by the testimony of God himself They seek me daily saith he and would know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God Esay 58.2 it is a tanquam or quatenus specificativum as specifieth the qualification of him that the mysteries of God's wayes are to be revealed unto viz. an unlearning of our selves and ceasing to do evil and a learning of Christ to do good This the Prophet Jeremy defines by doing judgment and justice Did not thy Father do judgment and justice He judged the cause of the poor and needy and is not this to know me saith the Lord Jer. 22.16 Thus St. Paul requires that we walk worthy of God pleasing him in all things and being fruitful in every good work and then followeth encreasing in the knowledge of God Col. 1.10 and vers 26. of that Chapter The mystery of the Gospel saith he which hath been hid from Ages and from Generations is now revealed what to all without exception without qualification No no it is made manifest or revealed unto the Saints unto the Disciples for the secret of the Lord is with the Righteous Prov. 3.32 Unto them the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom So saith the wise man That God giveth unto the man that
the spirit If ye love me saith he keep my Commandments and I will pray the Father and he shall give you another Comforter or Teacher and he shall teach you all things he shall lead you into all truth Joh. 14.15.16 26. According to these differences of Mysteries Disciples and degrees of Knowledge and in this or the like method the great and only wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries orders the dispensation of them so that every Disciple knows not all the mysteries of the Kingdom of Heaven Although generally it be most true that the Disciples and only the Disciples know the mysteries of the Kingdom of Heaven whence if any suggest I should observe a fatality or necessity in God's dispensing the mysteries of Salvation and of his Heavenly Kingdom St. Chrysostome will not give me leave to make any such Collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as if he meant to bring in any necessity or fatality into the world but that he might shew saith he that evil men are the cause of their own ignorance and that the Disciples knowledge of the Divine Mysteries is the gift of God Hence both Priest and People Teacher and Disciple may learn lessons for themselves 1. The Teacher that he presume not to instruct men in the mysteries of the Heavenly Kingdom before he himself be taught the same of God that he adventure not to give forth Divine Truths before it be given unto him and that he himself hath received the gift and therefore the Teachers in Scripture are first taught of God both to unlearn the mysteries of iniquity 2 Cor. 4.1 2. and to learn and teach the mysteries of the Kingdom of Heaven It pleased God saith St. Paul to reveal his Son in me that I might teach him unto the Gentiles Thus he taught the Philippians the mystery of Contentation Phil. 4.7 wherein he himself had been first instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's given to me to know the whole mystery both to abound and suffer need vers 12. For want of this what an hideous thing it is to consider how many erroneous Phansies are vented by our blind Guides which they themselves know not but only believe or imagine or take upon trust with what impudence do they intrude into Christ's School and bear themselves as the stewards of the hidden mysteries of God What horrible presumption what bold ignorance it is illotis manibus with unnurtured and undiscipled hearts and minds to dare dispense and deal forth the mysteries of God unto the people Beloved there is not any one cause of all the mischiefs in the Christian world greater than this that the spawn and issues of opinionated and brutish men tending immediately and directly to the destruction of themselves and those that hear them are commended to the credulous multitude as the Expositions and Revelations of the Heavenly Mysteries yea and thundered out with such confidence and authority as if they came from the third Heaven what 's the reason of all this The Preacher will Teach and make Disciples equivocally before he himself is one before he himself hath received the gift he presumes to give unto the people to know the mysteries of the Kingdom of God 2. It affords us also a Lesson for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think more highly or not to desire to know more or higher mysteries than they ought to know but to know unto sobriety Rom. 12.3 to add unto their knowledge temperance 2 Pet. 1.6 To remember that there are old vessels as well as new carnal men as well as spiritual that though the Scribe that 's taught unto the Kingdom of God bring out of his Treasure things New and Old he puts the New Wine into the new vessels and the Old only into the old Obser The nourishment of the Child is milk and honey and therefore Israel under the Law was a Child Gal. 4. and had the Promise of the Land flowing with milk and honey the Child's Portion or the Land of the Churches Childhood these two being commonly the food of Children so 1 Pet. 2. As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son eat thou honey so shall the knowledge of wisdom be to thy Soul Prov. 24.13 14. This was the practice of the Antient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We speak not plainly of the mysteries unto Novices saith St. Cyril They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal but to the Elders and Overseers of the Church of Ephesus not as unto Carnal but as to Spiritual and therefore he declares unto them the whole counsel of God Act. 20. Now good Lord how far distant are we in these last dayes from that holy reservedness of those Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith St. Cyril it is not the custom of the Church to reveal mysteries unto Novices no no they had their Poenitentes their Catechumeni their Confirmati their Fideles their Sancti their Justi most of them distinct degrees of Christ's Disciples as appears out of Tertullian and others according as they were capable of few of more heavenly Mysteries which now in this hudling age and confusion of all things are but meer names and they scarce known when every Novice thinks he may nay he ought to know as much as the most perfect Scribe that 's taught unto the Kingdom of God As for us Beloved in the Lord let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word and let us learn of God to love one another which is the mark of Christ's Disciples To be in the fear of the Lord all the day long which is the beginning of wisdom To continue in the things that we have learned that more may be given unto us to proportion our desire of Knowledge according to our progress in obedience to be humble and obedient Disciples unto Christ in the faithful and conscionable practise of what we know This this is the only Clavis Scripturae this is the only undeceivable ready way of knowing the mysteries which as yet we know not This this is the only qualification for entrance into the School of Christ's mysteries to such Disciples God gives to know the mysteries of the Kingdom of Heaven Exhort Would we know the mysteries of God's Kingdom let us be Disciples and so be taught unto the Kingdom of God Ye know Christ's Disciples were first the Disciples of John the Baptist as ye find Joh. 1. Thus Simon Peter is styled by our Saviour Mat. 16.17 Simon Barjona Simon the Son or Disciple of John as Disciples were called the Sons of their Teachers Now John the Baptists Doctrine was the Doctrine of Repentance and sorrow for sin and the doctrine of amendment of life Mat. 3. both which our Lord requires in his Disciples as also self-denial and taking up the Cross Luk. 9. and
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
Table as they call it proceed out of the heart as well as these of the second no doubt they do why then doth our Lord mention these first and then Blasphemy which is a breach of the third Commandment These are sins committed in special against our Neighbour and therefore are set in the first place Because our Lord every where promotes the love of our Neighbour and calls it his Commandment and a New Commandment Joh. 13. and 15. and therefore sets these precepts first Mat. 19. which he will have performed even before his own immediate worship Mat. 5. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go first and be reconciled to thy brother 2. He well knew the hypocrisie of the Pharisees who under pretence of duties required in the first Table toward God wholly neglected the second toward their Neighbour which is the guise and manner of the Pharisees at this day Why doth our Lord set evil thoughts first which are prohibited by the last Commandment and then the other The Christian life consists most what of inward Acts but Moses's Law of outward and therefore our Lord begins where Moses ends 2. Out of the heart proceed murders Quaere 1. What is here meant by murders 2. How they proceed out of the heart The word we render murders is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification which some would have from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efflare to breath and so to murder is to cause one efflare animam to breath his last I read not any word so full in any Language as this of our English which is not properly ours but either from a like French or Dutch word neither of which nor any other hath that fulness of signification which our English word hath for homicidium which is the best Latin word and comes nearest the matter signifieth only slaying of a man which may be done ignorantly by chance or against ones will if only so it comes not home to the nature of this sin which necessarily supposeth a will and purpose to kill otherwise it s no murder And therefore our Lawyers define murder a wilfull and fellonious killing of a man upon prepensed malice which being a word so full in it self of our Language they have made a latin word of it murdrum And this sence amounts unto that which in Scripture is called murder which the Spirit expresly distinguisheth from what is done ignorantly and without malice Exod. 21.12 13 14. Deut. 19.4 10. Now because habits are the measures of their privations as life is either Natural or Spiritual the violent privation of them or the murders are either of Natural or Spiritual Life 2. How can these be said to proceed out of the heart Cor est terminus omnium actionum ad intra fons omnium actionum ad extra All whatever proceeds from without it centers it self in the heart as all we see and hear is carried to the heart there to receive allowance or rejectiâ—n The heart also is the fountain of all actions flowing from thence outwardly whether good or evil for the good man out of the good treasury of his heart bringeth forth good things and the evil c. Obser 1. The heart is murdrorum officina the flesh-bank the slaughter-house the murdering den wherein the wicked one slayeth the innocent Psal 10.8 Obser 2. A man may possibly be a murderer who yet layeth no violent hands on any Is he angry with his brother he is guilty of the judgment Mat. 5.22 yea if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause St. Jorome and Austin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek Copy Vt scilicet nec cum causa quidem debeamus irasci saith Austin nor indeed is it extant in the Vulg. Lat. Doth he hate his brother he is a murderer although he touch him not 1 Joh. 3.15 Quaere Since it is murder whilst yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no Surely there is for proof of this let the first murder be examined Gen. 4. It was such in God's sight when Cain was very wroth and his countenance fell but all that time the Lord was patient and dehorted him and reasoned with him if thou doest well c. All this time Cain was guilty before God and in danger of the Judgment but having performed the outward act then the Lord denounced his judgment against him This will further appear from God's different rewards of good works intended and performed for since God rewards every man according to his works c. See Notes on Jam. 1.22 God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan What reason is there that murders should proceed from the heart There are in the heart these three notable parts of the Soul the Rational the Concupiscible and the Irascible which answer to those three necessary Offices in a City The Chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rational ordering all things by reason The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hinderance happen in the execution of the Quaestors Office then ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible which answers to the Militia and Garrison Soldiers who remove these impediments and obstructions This Irascible though it be the seat of many compound affections yet the principal here understood is wrath or anger which is not sin because implanted of God in our Nature and the Psalmist really distinguisheth them and after him the Apostle be angry and sin not howbeit from the exorbitancy of the Concupiscible the appetite enflamed toward some thing desirable and hindered from the fruition naturally there is a boyling of the blood about the heart whence the Quaestor or Treasurer desires the help of of the Militia the Soldiery for the removing of the impediment The wrath being kindled sometimes burns excessively and beyond measure and it is a sin We shall observe this in the way of Cain as St. Jude calls it vers 11. Cain signifieth possession and peculiar propriety in the flesh desiring ingrossing all things Natural Humane and Divine all must serve it as Psal 73.9 according to Martin Luther What they say must be spoken from Heaven and what they speak must prevail upon earth whence it is that the sensual propriety challengeth Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that God's approbation being given to the simple harmless and righteous Abel and all the holy Prophets from the blood of Abel wrath and envy burns against
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whence they proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what their effect is they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word we turn defile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cong-egavit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Coetus That which is common is unclean they eat meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.2 which signifieth properly to make common which therefore some deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which is common is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum that which is holy and seperated from common use Act. 21.28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself
is not any one cause of all the mischiefs in the Christian world greater than this and I pray God that we one way or other be not guilty of it that the spawns and issues of opinionated flesh and blood are commended unto the credulous multitude as the Expositions and Revelations of Gods Truth and thundered out with such Authority bold earthly spirits as if they came from the third Heaven Alas they consider not that the carnal eye hath not seen nor the carnal ear heard these things nor have they entred into the heart of man or flesh and blood But God reveals them by his spirit 1 Cor. 2.9 Flesh and blood hath not revealed them but my Father which is in Heaven That 's the next point Our Father which is in Heaven he hath revealed Christ He it is that removes the veils propounds the object enlightens the eyes of our understandings and so manifests and reveals Christ unto us 1. He removes two kinds of veils both that which is upon Christ and that which is upon us 1. That which is upon Christ is the veil of types and figures and ceremonial shadows both in the Old Testament and in the New saith the ordinary Gloss Thus the New Moons Holy dayes and Sabbath dayes were shadows but the Body is Christ And therefore as the shadow vanisheth at the presence of the Body this veil of Ceremonies is done away in Christ saith St. Paul So 2. Is the veil upon us which is manifold but two principally whereof the one we draw upon our minds the other upon our hearts 1. That upon our minds is the veil of Knowledge falsly so called this veil was meant by Gog which signifieth a Covering and accordingly the Holy Ghost makes use of it Ezec. 38. where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the Land a cloud a veil of false notions and misunderstandings of spiritual things saith St. Hierom which hath covered all the world And since there are many Anti-Christs this is one and a great one a veil upon the mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling part that rules all the world a covering cast over all people and a veil which is spread over all Nations and this veil the Lord promiseth to remove in these last dayes Esay 25.7 2. Yea and that other veil Obstinacy and Unbelief upon the heart for when the heart shall turn unto the Lord the veil shall be taken away These veils removed God reveals his Son but where where else but within us Christ formed in you saith St. Paul There is one in you whom ye know not saith St. John and say not here or there for the Kingdom of Heaven is within you saith our Saviour Thus St. Paul assures the Galatians in the first of that Epistle that these two veils of Ceremonies and types in the Jews Religion and false Knowledge Obstinacy and Unbelief being removed vers 13 14. It pleased God saith he to reveal his Son in me vers 15 16. But to what purpose is either the removing of the veils or the propounding of this glorious object unless there be a light to illustrate it and eyes to see it therefore Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of his Fathers Glory Heb. 1. 2. That light that enlightens the Gentiles the Nations as it is in Simeons nunc dimittis A light to those that sate in darkness and were covered with the veils so much the Greek words imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A light for the Revelation or uncovering of the Gentiles Thus God illustrates the object and so he illuminates the eyes of our understandings for the seeing eye God hath made saith Solomon and that sight of the seeing eye which is Faith is Gods gift saith the Apostle Eph. 2. and this Faith God reveals Gal. 3.23 all which being done by God the Father He may be truly said to reveal Christ his Son and well he may for Reason The Reason is evident The Father of our Lord Jesus Christ is the Father of Lights whether they be sight imagination thought understanding or some faculty Light above them all as Plato numbers them And this Light is the Son of God that Light of Light as we confess in the Nicene Creed yet is not the Revelation of this Light unto men Natural as the Emanation or Generation of it is from the Father for St. James who calls him the Father of Lights saith That every good and perfect gift and therefore Christ the best and most perfect gift descends from him And our Saviour Joh. 4. calls himself Gods gift As Socrates said he was Gods gift unto the Athenians and every Holy Man is Gods gift unto those men among whom he lives And therefore since nothing is more free than gift the Father is a free and voluntary agent in the Revelation of his Son so saith the Son expresly No man knows the Son but the Father and he to whom the Father will reveal him Doubt Yet we cannot but hence take notice of a doubt how it can be true that the Father reveals the Son since the Son is said to reveal the Father Mat. 11.27 It 's a question moved by some of the Ancients who resolve it by mutual Relation but surely the mutual and interchangeable Revelation of the Father and the Son hath more difficulty in it than can be expedite by the knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that ye may the better understand ye may he pleased to consider with me God the Fathers method and way of revealing his Son and God the Sons way of revealing the Father unto men which I suppose is not so usually observed and laid to heart as it neerly concerns us as it is frequently set down in the Old and New Testament but more specially and plainly in that common term of both Mal. 4. Where God the Father having promised to reveal Christ the Son of Righteousness vers 2. before he reveals him he requires That we remember the Law of Moses already revealed vers 4. and vers 5. he promiseth first to send Elijah Now by the Law is the knowledge of sin and Elijah which is John the Baptist saith our Saviour he baptizeth with the baptism of repentance for the remission of sins saying unto the people That they should believe in him who should come after him Christ Jesus Act. 19.4 and 20 21. whom he calls the Lamb of God that takes away the sins of the world and of them he requires amendment of life And this Forerunner having prepared the Lords way Then the glory of the Lord shall be revealed and all flesh shall see it together saith the Prophet Esay 40.5 and the Evangelist Luk. 3.6 and shews unto such the true Jesus Psal 50. last And thus we understand That no man comes unto the Son but whom the Father thus draws unto him and unto these the Son manifests and reveals himself Joh. 14.21 And unto these the
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
of our selves and all we have unto our God we have never the less for it but much we gain by it yea all we have we gain by it we are now made owners of that which we were usurpers of before A drop fallen into the Sea is not lost Besides hereby we know how to bestow our good which we knew not before for our Lord deals with us as with his Stewards He calls us to account what we have received and then directs us how we shall lay it out to his and our own best advantage and appoints us how much of our thoughts desires love joy c. we should bestow upon our selves how much upon our Children our Servants our Neighbours so that God may be acknowledged to be the Lord of all and in all 9. O the blessed free estate of such an one who thus disposeth of his Masters goods 10. O the miserable estate of such as deny God his own scoff at and wrong his Messengers who are sent by God to demand this debt of them 't is the judgement of those themselves who denied God his own Mat. 21.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord will miserably destroy them and let out his vineyard unto such as shall render him the fruits of it in due season But is there any of us so unjust as not to render our Lord his own Beloved let us not deceive our selves nor think we can deceive our God in a business of so great moment He is so just that he will not deceive us and so wise that we cannot deceive him He who thinks he gives God his own let him look to it that his Coyn be currant that it have Gods Image on it and his only God will not part with his Glory to another if therefore we give God glory let us take heed we aim not at our own They tell of Phidias the Carver that he wrought his own picture so cunningly within the shield of Minerva that it was as hard to disfigure that as demolish the other Is not thine own Glory woven and wrought in Gods Glory as giving Alms and praying to be seen of men if so thou givest not glory unto God but art ambitious of thine own glory God deals not unjustly with us he gives every one that which is his Prov. 12.14 But some will complain they are wronged if they be thought to detain ought from God they keep his Sabbaths and hear his Words But is all this to give God all his own men are content to give many things unto God as to give him the seventh part of their time to build him Temples to feed cloath harbour the poor c. to do almost any thing without them but yet is not one main thing wanting hast thou given God thy self Rom. 6. 2 Cor. 8. hast thou given him that one part of thy self thine heart hast thou given him that one affection of thy heart thy love or thy joy or thy fear or thy hope or any of the rest intirely if not thou hast as yet given God nothing at all as thou shouldest I appeal to him who makes the most Conscience of with-holding any thing from God whether the duty of hearing his Word or keeping his Sabbaths or any of the like there is the same reason for giving God all we are and have a quatenus ad omne valet consequentia if I ought to give any thing suppose the Lords day to God because it is Gods then surely I ought to give all my time unto the Lord for this is the time especially this of the Gospel which the Lord hath made and the same reason is as forcible for all our affections Should I give my body to be burned and all my goods to feed the poor I am nothing 1 Cor. 13. confer Mich. 6.7 8. Esay 58.2 7. Psal 50.13 14. Means Before thou pay God his own and render to him his Image all other impressions must he wrought out of us the Image of the Beast must be first wrought out of thee Apoc. 13. we must first work out the Image of the world Nolite conformari huic seculo Rom. 12.2 2. Pray to the Lord to dissolve Satans work in thee That when the Prince of this world comes he find nothing of his own in thee as the Lord said Joh. 14.30 This 3. Must be done by Humiliation Repentance taking up the Cross and Mortification The house must be swept before the groat be found V. L. Psal 77.7 Scopebam Spiritum meum As St. Paul was stricken to the ground before he bare in his body the marks of the Lord Jesus Christ 4. When these impressions are wrought out of us then Reformamini Spiritu mentis vestrae Rom. 12.2 be reformed by the renewing of your mind and in patience take up the Cross of Christ for it cannot be but evil thoughts will assault us a new in hope to make new impressions in us Then then remember thou art not thine own thou art the Lords thy Saviours Dic tu tuis cogitationibus propter Christum custodio parietes say thus to thy tempting thoughts I am not mine own I keep the house for Christ saith Macarius Confer Notes in Rom. 6.19 It cannot be but unclean lusts must tempt thee to work their impression in thee Then then remember thou art not thine own then say to thine unclean lusts my body is Christs my body is not for Fornication but for the Lord 1 Cor. 6. What authority have I to dispose of anothers goods what power have I of mine own body 1 Cor. 7.4 Shall I take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6.15 If thus valiantly we bear the impression of the Cross of Christ Christ himself will give us the other mark of his Coyn his Crown Be faithful unto the death and I will give thee the Crown of Life Blessed is the man that thus endureth temptation which now beareth the Cross for when he is tryed he shall receive the Crown of Life which the Lord hath promised unto them that love him Jam. 1.12 Grant us O Lord so to love thee and to bear the Cross of Jesus Christ that thou may'st give unto us thy Crown that we may inherit the Everlasting Kingdom through Jesus Christ our Lord Amen An Addition to the former Notes ALl that we have if every one had his own belongs to one or other of these Three Men 1. The First Man which is of the Earth earthly 2. The Second Man who is the Lord from Heaven heavenly 3. The Man of Sin who hath made a separation between the First and Second Man We have here to speak of the things of God The things of God may be considered Generally or Specially for as the light which God commanded to shine out of darkness was first scattered in the whole world and then contracted and gathered into the heavenly vessels of light So we may consider the heavenly gifts
to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
and is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not prevail with us yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works
erroneous and by-wayes their works are works of iniquity the act of violence is in their hands their feet run to evil they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths then follows the way of peace they know not Observ 3. Gods way is a narrow way which leads through a strait gate unto life and this way wants preparing because many have and do walk in a narrow way abstaining from some sins of the flesh as drunkenness whoredom c. as being neither for their profit nor their credit yet walk they in other ways of envy pride covetousness backbiting hatred c. nay others who walk in the broad way think yet they walk in Gods way while they cleave to such as walk in that narrow way of their own choosing doubtless these are but narrow paths cut out of the broad way that leads unto destruction the true narrow way few men find therefore the Psalmist prayes that the Lords way may be known upon earth Psal 67. In this way Apollos walked Act. 18.25 26. This man was instructed in the way of the Lord and being fervent in the spirit he spake and taught diligently the things of the Lord knowing only the baptism of John He had yet gone no further in the way of the Lord Whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of the Lord more perfectly i. e. Christ himself vers 27 28. Hebr. 6. In this way John himself walked and had made no greater progress as appears by our Saviours testimony of him Matth. 11.11 Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he John was a burning and a shining light Joh. 5.35 burning in zeal to the glory of God and the salvation of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word burned like a lamp and the wise man speaks of Elias as Type of John the Baptist Ecclus. 48.1 shining by his example unto others This shining light lasts till the day break when the great light ariseth Isa 60.1 Arise shine out for thy light is come and the glory of the Lord is risen upon thee This was the intent of Ezechiels Vision Chap. 43.1 2. He brought me to the gate that looks towards the East And behold the glory of the God of Israel came from the way of the East unto you that fear my name the sun of righteousness shall arise with healing in his wings Mal. 4.2 and vers 5. I will send you Elias the Prophet before the great and dreadful day of the Lord and this is that Elias which was for to come if ye will receive him Matth. 11.14 2. What is it to prepare this way of the Lord What do they do that prepare a way to make it fit to travel 1. They purge and cleanse it from dirt and filth 2. They level it and make it plain and equal 3. They straighten it and take away obliquities And all these are required of us in this word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some translations have Repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Isa 40.3 out of which the Text is taken which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others following the Chaldee Paraphrast Isa 40.3 out of which the Text is taken and the Syriack in the Text render the word Complanate make the way plain and even Others express the Greek word in the Text fully rectas facite or dirigite make smooth the way of the Lord And truly beloved which of all these I should so choose that I should reject the other they are all so natural and proper to the business in hand and therefore according to the fulness of the Original whence they proceed I embrace them all So that to prepare the way of the Lord is to purge and make it clean to level it and make it equal to straighten it and make it right The Metaphor is taken from Pioners who prepare the way for an Army as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it The hollow places were filled and the stony and rocky wayes made even And Plutarch of another the valleys were filled and the high places levelled Such a preparation is to be made of the Lords way Jude vers 14. Behold the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn well ten thousand of his Saints the Latin better in sanctis millibus suis with his holy myriads or ten thousands whether Saints or Angels Isa 45.2 or from Deut. 19.3 The reason why the way of the Lord is to be prepared may be considered either with respect to 1. the Lords way it self or 2. those who walk in the Lords way 1. The Lords way it self is a pure and clean way a straight and right way a plain and even way and therefore great reason there is if it be poluted that it should be purged if uneven it should be levelled if crooked it should be made straight 2. In regard of the travellers in the Lords way who are either 1. the Lord himself who comes with his ten thousands 2. his Saints who prepare to meet the Lord Amos 4.12 1. As for the Lord himself he cannot come with his holy ones unless his way be prepared for him the kingdom of God cannot come unless the kingdom of Satan be destroyed Wisd 1.4 Equity cannot enter unless iniquity be removed Isa 59.14 2. In regard of the Saints who are to meet the Lord in his way the Lord commands that they prepare his way for two ends 1. That they may obtain mercy 2. That they may escape judgements 1. In regard of the Saints themselves who travel in this way to perform mercy unto them Luk. 1.72 and that they may escape judgement Isa 57.14 15. Cast ye up cast ye up prepare the way take up the stumbling-block out of the way of my people Isa 62.10 11. Go through go through the gates prepare the way of the people cast up cast up the high way gather out the stones life up a standard for the people and the reason is added in the next Verse Behold the Lord hath proclaimed unto the end of the world Say ye to the daughter of Sion behold thy salvation cometh The same reason we find Isa 40.4 5. Every valley shall be exalted and every mountain shall be brought low and the crooked shall be made plain and the glory of the Lord shall be reveiled and all flesh shall see it together which is cited also by St. Luk. 3.5 6. Thus he declares his mercy to his Saints This way of the Lord is also to be prepared by the Saints that they may escape judgement so Mal. 4.6 Elias i. e. John the
very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
our sorrow to exceed in regard of the natural death considering that our labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON ROMANS IX III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh OF all the causes of Contention whereof there are too many in the world this seemeth to have been the greatest touching the way of Life and Salvation and the reason is the business is of the greatest concernment yet hath least evidence of sense and therefore what is wanting in reason is commonly made up with passion and fury whence it is observable in story that the Bella Sacra were the most bloody of all other Men wrangle and quarrel in the dark Of all these kinds of Contention they have alwayes been the sharpest and most implacable When any one hath formerly been of such or such a Church and worshipped God their way and afterward hath left them and betook himself to another though the better then he is an Heretick an Apostate and ends in the flesh For Religion being that according to which a Religious man most esteems himself when that is undervalued he takes himself to be most of all depretiated and despised In this case many have written Apologies for themselves and for their doctrine Justin Tertulliam and others for Christianity wrote of old to the old Romans and Reverend Jewel wrote his Apology to the new Romans And this was St. Paul's case here he had been a man most forward in the Jews Religion exceeding zealous for it and against Christianity Gal. 1.13 14. He is now become a Christian and as zealous for Christianity as ever he was for Judaism His Apology is three-fold 1. A defence of his own person vers 1.5 2. Of his Doctrine vers 18. 3. His Office vers 25. ad finem 1. Of his person he was condemned of disaffection to his own Nation from this he vindicates himself by remonstrance of intense and continual grief for them and love towards them and acknowledgement of all their just priviledges and one more than they claimed that of them according to the flesh Christ came All this he attests and proves by the testimony of 1. Christ 2. the holy Spirit and 3. his own Conscience This day is a day of fasting and that in the Text such as ye never heard of the like except that of Moses nor shall read of elsewhere The Apostle is willing to fast from the bread of heaven so he might save his Nation As the Roman Praetor sitting in Judicature upon malefactors and now about to pronounce sentence of Condemnation usually either wept or made a mournful Speech as it were a Funeral Oration to express his grief for the demerits of the offenders and the penalty to be inflicted on them So St. Paul here a true Praetor or Praeitor one set over us in the Lord and to go before us in the way of life being now to pronounce sentence of rejection or reprobation of the Jews goes about it with a great deal of sorrow and grief for them and love and commiseration towards them I made choice of this Text for this day of Fasting and Humiliation that it might not be done as the Prophet saith the Jews Fasts were Isai 58.4 For strife and debate and to smite with the fist of wickedness but in love i. e. in God 1 Joh. 4.8 in whom all what we do ought to be done 1 Cor. 16. This Text propounds a rare pattern for our imitation in these Two Points 1. Paul loved his brethren and kinsmen according to the flesh extreamly well 2. He wished himself an Anathema from Christ for their sake Ye perceive I begin with that which stands last in order of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sapiens incipit à fine it is the end that steeres the action Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ It is the Object or Subject which specifieth the act and makes it either lawful or unlawful it is the end cujus or cui which one wisheth or to whom one wisheth any thing which qualifieth the wish and renders it good or evil of that therefore first Herein although the Apostles love be not expressed yet as God himself who is the Universal Agent and first mover of all and whose name is LOVE 1 Joh. 4.8 He works all yet is invisible So the Apostles Love here is like the spring of the waters unseen which caused his great and continual sorrow for his brethren and kindred vers 2. his wish his hearts desire and prayer to God for Israel Rom. 10.1 Now whereas love is two-fold 1. Abundantiae and Benevolentiae or 2. Indigentiae 1. The first is that wherewith God loves his Creatures and Parents love their Children for their good not for any good that may acrew to God or the Parents 2. Indigentiae whereby men wish good unto others but for their own ends and private advantage and thus men commonly love God and Children their Parents and 't is all the love that people commonly have among them Vulgus amicitias utilitate probat The former love is here to be understood for the Apostle had no ends of his own no plots upon them for his own advantage but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh So that we have two ends which the Apostle aimed at Cujus and Cui as we say in Logick 1. Cujus for whose sake the salvation of Israel Rom. 10.1 2. Cui to what end and that end two wayes considerable 1. According to their number many 2. According to their Relation unto St. Paul two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Brethren as all the Jews were his brethren 2. More special of his house and family his kindred according to the flesh 1. We may consider them according to their number and thus our first point is That the true Spiritual and Christian Love is a publick Love which desires to communicate and spread it self unto many yea if possible unto all The reason of this appears from that common gracious aspect which God hath upon all that common respect which he bears towards all men 1 Tim. 2.1 5. That common impression which God hath made in the heart of man inclining him to do good unto another He gave every man Commandment concerning his neighbour Ecclus. 17.14 The common nature of those gifts which he vouchsafeth to men for the benefit of all 1 Pet. 4.10 As every one hath received the gift so minister the same as good stewards c. Salvation it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude vers 3. The Commandment of God is to improve these gifts for the benefit of all Gal. 6.10 As we have opportunity let us do good unto all men Observ 1. Whence we may observe the
together Righteousness and Peace have kissed each other Psal 85.10 they are said to meet which before were asunder and separate one from another but wherever the Christian Religion prevails and hath the life of it in power and vigour there Mercy and Truth are met together Righteousness and Peace have kissed each other He who hath truth and doth the truth as our Saviour speaks Joh. 3. He is merciful even as our Father which is in heaven is merciful and so much as he wants of mercy so much he wants of truth Thus he who hath Righteousness and doth Righteousness as St. John speaks he is peaceable and so far forth as he is unpeaceable so far forth he is unrighteous I deny not beloved but that there is a kind of peevish zeal which accompanieth almost every Opinion in Religion wherein one differs from another and this may sometime be born withall in a Disciple as James and John were but when it gets head it draws to it the malignant party of debate strife contention pride back-biting detraction and many of that rabble and this party led by blind and ignorant zeal eats out and consumes the Christian patience and long-suffering gentleness brotherly kindness mercy peaceableness yea Righteousness and Truth it self ordinarily is lost with striving for it yea zeal thus whetted and imbitter'd proves bloody and breaks out into wars and fightings with this or that Sect of men and makes men think of those who are otherwise minded ungodly unholy prophane men and unworthy to live and as Erasmus tells Paulus Volsius under pretence of the glory of God they go about to convert men with fire and sword Surely beloved the Christian Religion owns not nor doth Christ our Lord patronize any such heady ignorant and bloody zeal nor have they Christ's Spirit who are led by this be they what they will be for the Father sent not his Son into the world to condemn the world but that the world should be saved by him Joh. 3.17 And the Son of man came not to destroy mens lives but to give his own life a ransom for many Luk. 9.5 6. Consol But I know well that he who goes about to practice this Duty of being peaceable and making peace with all men meets with many rubs and discouragements as he who would part a fray oftentimes bears blows on both sides and what account do partial men make of such but esteem them neuters cold and lukewarm and therefore such an one hath great need of heavenly Consolation to support him Wherefore know this poor disconsolate Soul that all the servants of the God of peace have been and are such peaceable ones and have suffered the same afflictions and tryals that thou doest both in estate and reputation Gen. 34.21 22 23. 1. Moses why smitest thou thy fellow who made thee a Prince and a Judge over us Exod. 2.13 14. 2. David sent his Ambassadors of peace to Hanun and what came of it they were sent back with reproach 2 Sam. 20. He heavily complains of their unpeaceable disposition with whom he desired to live in peace Psal 120.6 7. and he gives this character of unpeaceable men Psal 35.20 that they devise deceitful things against them that are quiet in the land 3. And what and how many aspersions suffered the Apostles the messengers of peace and how contrary to their profession and practice that they were disturbers of the common peace deceivers enemies to government c. they were reviled defamed made as the filth of the world and the off-scouring of all things 1 Cor. 4.13 4. And when St. Peter was to break down that partition wall of the Ceremonial Law and so make peace between Jews and Gentiles he was accused for it and he put to his Apology Act. 11. 5. And when St. Paul went about to promote the same business what opposition he found from Jews and Gentiles scourged stoned imprisoned buffetted reviled persecuted accounted unworthy to live upon the earth for such is the cross disposition of most men they 'l rather live peaceably with the unpeaceable men than with the Sons of peace St. Paul found the Corinthians just in this temper as many a godly Minister finds his people 2 Cor. 11.20 Ye suffer fools gladly for ye suffer if a man bring ye into bondage if a man devour ye if a man take of ye if a man exalt himself if a man smite ye on the face they would rather endure these things from unpeaceable men than live peaceably with St. Paul Nay Christ himself the Prince of Peace and peace-maker what contradiction of sinners did he suffer against himself because he conversed with the Samaritans Say we not well say they that thou art a Samaritan and hast a devil And doth he find better entertainment among us for I may use the words to you that St. Paul does to the Ephesians 2 12-17 Do we give him or his Disciples better entertainment than the Jews did they called him a Samaritan because he conversed with them and converted them and we will not allow him to any Sect but our own what ever that is Here is Christ saith one nay he is here saith another And thus we divide his Disciples and divide Christ himself He chose them two and two and sent the seventy forth by two and two to signifie that Unity and Peace that ought to be between them But one saying I am of Paul another I am of Apollo breaks that Unity 1 Cor. 1.12 13. Wherefore when the Ministers of God and other men suffer but the same things that all the Saints of God have done from the beginning yea that all the Prophets and Apostles yea the same things that Christ himself hath suffered why should we be offended 1. It is enough that the Disciple be as his Master is and the Servant as his Lord Nay O passuri graviora Ye shall suffer more heavy things than these Matth. 23.34 and Joh. 16 1-4 2. Nay how glorious a thing it is to be like them 3. And therefore set before thee the example of Christ and consider thou art like thy Lord in this Duty in a more eminent manner to be like that Corner stone that joyns the parts of the building together to be the salt of the earth to be the cement of men to be the binding chord in musick which reconcileth all jarring differences and maketh of them the sweetest harmony to be like to God himself the highest and most noble Being who hath his Name Jehovah as Christ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 1. from Being in whose essence and being all particular essences contradistinct and disagreeing among themselves as friendly consent and agree together NOTES more at large on ROMANS XII 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be possible as much as lieth in you live peaceably with all men I Shall not be tedious unto you by repeating any thing formerly delivered in the handling of this Precept nor shall I be
God Psal 117.2 Rom. 15.9 This would alone require a large discourse This time of Advent remembers us of the sure Mercies of David which is Christ and all Spiritual Graces vouchsafed unto us in him for this all Nations owe thanks and praises unto the Lord our God But we above all Nations God tenders us as his peculiar people consider our peace fit to propagate the Gospel of Peace when all the world about us is in combustion our Plenty our Liberty and Freedom to meet together and praise our God For our selves in particular remember Gods late gracious dealing with us visiting us with Mercy after he had visited us with his Judgements his Plague Pestilence and Famine our good God hath left us nothing to do but to give thanks and praise him Sign 1. Whether do we this or no 'T is all one as if I asked the question whether our light shine before men or no that they might see our good works and glorifie our Father which is in heaven 2. Surely he that praiseth God knows God otherwise when we give many good words of God we speak by hearsay for what an unreasonable and ridiculous thing it were for a blind man to discourse of Colours or a deaf man of Musick you would presently say he took up all his knowledge upon trust Let me then ask thee the question thou praisest God dost thou know God know him yes he is a Spirit and a Spiritual substance Eternal Infinite c. True but that 's not enough dost thou so know him that thou keepest his Commandments or with all thy will thy desire thy power and might unfeignedly endeavourest so to do What 's this to know God look whether it be or no 1 Joh. 2.3 4. Hereby we know that we know him if we keep his Commandments and he that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him So our Saviour upbraids the ungodly Jews who sung the seven last Psalms the Hallelujahs every day in their Synagogue yet saith our Saviour to them ye have neither heard his voice nor seen his shape Joh. 5.37 Jer. 22.16 was not this to know me They who truly praise God must say as St. John speaks 1 Joh. 1.1 That which we have seen and heard c. that declare we unto you but that all Nations may praise the Lord as here they are exhorted I 'le name some necessary Rules 1. Repentance from dead works is most necessary all Nations must weep and wail before him Apoc. 1.7 before they can truly praise him 2. There must also be confession of sin confessio peccati antecedit confessionem laudis the confession of sin precedes the confession of praise 3. Fear of God ye that fear the Lord praise the Lord. 4. Yea there must be Hope in God first expresly Ephes 1.12 We are to the praise of his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first hoped in God 5. We must avoid the praises of men Many confessed him not because they loved the praise of men more than the praise of God Joh. 12. 6. We must enter the gates the narrow gates of Righteousness and then praise the Lord. 7. Pray unto God that we may praise him Let the people praise thee O God let all the people praise thee Axiom 2. We ought to magnifie the Lord together This Notes not only the union of the persons praising but the concord of their praises Cajet super laudate Magnifiing is to shew forth his great praises Herein is a difference of praising God from praising of any Creature A man in praising the Creature may justly fear lest he be Hyperbolical and exceed truth Here there 's no such fear because God is major omni laude and we have his warrant to magnifie him Exhort David calls all the Creatures to do it Psal 148. Confer Euthym. in locum 't will be far more easier like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we do not the stones will of such stones God can make children of Abraham NOTES AND OBSERVATIONS UPON ROMANS XV. 26. For it pleased them of Macedonia and Achaia to make a certain contribution to the poor Saints which are at Jerusalem IT was wont in the primitive times to be a part of the Churches employment on the first day of the week to make Collection for the Poor and accordingly it is ordered by Authority to be the business of this day And therefore I thought fit also to make it my business to speak a word in season to that purpose to stir us up to the duty of the day that as St. Paul provoked the Corinthians by the Example of the Macedonians 2 Cor. 8.1.2 and here by the Examples of both he tacitely excites the Romans So by the Examples of them all we may be moved to a like Contribution to the poor Saints that are in Savoy Our Apostle in this and the former Verse acquaints the Romans to whom he writes with the occasion of his journey thither he was to go to minister to the Saints there And why so It pleased them of Macedonia and Achaia to make a certain Contribution c. And this was one main business of the Minister of the Gospel as appears 2 Cor. 8.4 Gal 2.9.10 Before we come to consider these words in particular let us endeavour to set the Text right and give a true translation of it The Greek words are these Rom. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word found thus For Macedonia and Achaia thought Good or have been willing to make some Contribution or Communication to the poor of the Saints who are at Jerusalem In the particular handling of these words I shall endeavour to clear this Translation unto you In the words we have the necessity of the Saints at Jerusalem and the Macedonians and Achaians endeavour to make supply to that necessity Accordingly we may resolve the Text into these two Divine truths 1. Some of the Saints at Jerusalem were poor 2. Macedonia and Achaia thought good or were willing to make some Contribution or Communication to the poor of the Saints which were at Jerusalem 1. Some of the Saints at Jerusalem were poor The Saints the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is separated from evil dedicated unto God Sanctitas importat duo separationem ab aliquo applicationem ad aliquid A separation from something and an application to something both these are wrought in the Saints by the Spirit of holyness The word in the Hebrew answering to this in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving gratious merciful c. such are Saints some of these Saints at Jerusalem were poor So I render the words The poor of the Saints for so the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the Saints and so the V.L. also hath Pauperes Sanctorum and Castellio Sanctorum pauperes Thus also the French Italian and Spanish Translations have the poor of
run for our strength is to sit still Isai 30.7 how then to run qui credit non festinet Isai 28.16 Answ 1. We must fit still in that sence that we are to rest from our own works Hebr. 4. we must sit still and rest from our own way for non est volentis non currentis Rom. 9. but we must go yea run in Gods way So likewise he that believes let him not make hast namely in his own evil way But the parallel place Rom. 9.33 is he that believes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX hath it also and the Chaldee Paraphrast so that the Hebrew may be suspected to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the age wherein the Prophet Daniel saith Dan. 12. Men shall run to and fro all the prize gained is knowledge and indeed much running there is but little running so little running well and therefore much it is to be feared that there is but little obtaining Some run indeed but not with all their might The Forerunner our Saviour is like a Giant or strong man to run his race Psal 19. and his steps we must follow otherwise we fail in the intension Others run but not in all the wayes of God David would run in the way of the Commandments not of one or few of them these men run well according to the First Table or at least they will perswade us so but run not in the Second such are they who over-reach men and go beyond them under a pretence of holiness such as think if they can be but a little demure and refrain from open and scandalous sins they have obtained presently No no 't is not so easily gotten Multa tulit fecitqueThey think it is but a step or two we see them better in the beginning or the end of the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these fail in the entrance of them Others run well and with all their might but soon give over When thou sawest a thief currebas cum eo Psal 50. such runners were the Galatians Currebatis benè ye ran well as saith the Apostle and what hindered ye c. these fail in the radication Others run too but with the weight that presseth down thus the wrathful and angry man runs headlong and over-runs but obtains not for the wrath of man works not the righteousness of God The proud Man stalks and goes in such a majestick pace that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes short of the mark he looketh so high that he misseth the low way The covetous Man lades himself with thick clay yet he 'l run to though his feet his affections be clogged with earthly things The glutton will run though he be a slow-belly and the drunkard though the way be too narrow for him to reel in The sloathful man will run a little too but there 's a Lion in the way the Devil he complains of and he feigns impossibilities of running the way of Gods Commandments and this conceit must needs make a man sit still or soon give over for 't were no other than to exhort a man to run over the Church The Letcher will run too though an Whore saith Solomon be a deep pit in his way These run all but make no progress at all in the wayes of God Movent se non promovent they are still in iisdem vestigiis like an horse in a mill they go round and round a man may find them where he left them along time after they run the Devils race ambulant in circuitu Others think they have run enough if they have out-run their next neighbours the great Judge of this Race he regards not that but who comes neerest to the mark and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what shall we say to those whose feet run to evil and make hast to shed blood Prov. 1 16-6.18 Isai 59.7 Psal 59.4 Alas these do not so run that they may obtain and yet the most men run one of these blameable wayes Alas what comfort then is there in this Christian Race Thou runnest alone and yet thou art not alone for God is with thee Look unto Jesus the author and finisher of thy faith Hebr. 12. Look unto Abraham the rock out of which thou art hewn God called him alone Isai 51.2 God called this righteous man to his foot to run with him Isai 41.2 David was like a sparrow alone Psal 102.7 and Job 23.10 11. Behold he knoweth the way that I take when he hath tryed me I shall come forth as gold my foot hath held his steps his way have I kept and not declined even so comfort and chear up thy self whosoever thou art that runnest alone But alas I have many observers and as many enemies the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and if my foot slip they rejoyce greatly at it Psal 38.16 But the dogs bark at them that run not at them that go easily or silent God gives his Angels charge over thee c. Psal 91.12 and he will not suffer thy foot to slip Psal 121.3 Prov. 3.23 Though thou run thou shalt not stumble Prov. 4.14 But alas few very few there are who run this Race True there are but few so there are few pearles yet more there are than thou knowest of as God told Eliah But what if there be but few yet one of them is worth ten thousand others and better it is to go alone to heaven than with a crowd to hell Embrace we the Apostles Exhortation in the Text so to run that we may obtain Consider I beseech you how reasonable this Exhortation is As for the prize it self what is it but heaven and happiness but life eternal what else but a crown of righteousness a state of glory to be reveiled in us but to be enstated in that life which shall last for ever what else but to be like unto God himself what else but to be partakers of the Divine Nature what else is this prize this reward but God himself I am not able to express it fully nor can any man who hath not attained unto it will ye hear the Apostles description of it by way of gratulation unto the Hebrews who had now many of them finished their course Ye are come uuto Mount Sion unto the city of the living God the heavenly Jerusalem to an innumerable company of Angels to the general Assembly and Church of the first-born that are written in heaven to God the judge of all those who run this Christian Race to the spirits of righteous men made perfect and to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 'T is true indeed this prize is very hardly and with great difficulty attained unto strait is the gate and narrow is the way And 't is a very rare thing too one of many obtains this prize few there are that enter into it But
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
St. Clement unto the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore was our Father Abraham blessed of God Was it not because he wrought Righteousness and Truth by Faith Hence then observe with me what kind of Prophecy what kind of Knowledge and what kind of Faith the Lord in Scripture commends unto us Prophecy not idle knowledge not contemplative not unprofitably swimming in the brain no nor that which vents it self at the mouth in eloquent words and phrases Though I speak with the tongues of men and Angels and have no Charity I am like sounding brass and like a tinkling Cymbal they make a noise when they are stricken and waste themselves and perhaps please others for the time as a man is delighted with hearing musick but they do themselves no good at all as Cleanthes in Laertius compares the Peripatetick Philosophers to Harps which make a pleasing noise and delight others but they themselves hear not their own musick and they do but please others they profit them not if without Charity as a man that hears an Harp is delighted only for the time and not profited at all Nay suppose he speak the most profound Oracles of God and such as are most profitable unto men so did Balaam whose prophecy concerning Christ Numb 24. is not only true and Canonical but one of the most glorious ones in all the Scripture yet what did these profit Balaam himself without Charity he himself was nothing What kind of Faith is that which the Scripture commends unto us not imaginary not fantastical not to get a few good words by heart As that Christ died for us and that through the mercy of God and merit of Christ our sins are pardoned and we justified c. Not to work our selves to a perswasion of this or the like that it 's true and there 's an end for this is a thing easily done by self-love and a strong fancy It 's a thorough Prophecy that God requires that they be his servants the Prophets Paul the servant of Jesus Christ and so of the rest serving God out of love to the doing of his Will and to the edification and salvation of the Church It 's a thorough Knowledge that God requires Jer. 22.15 16. Is not this to know me saith the Lord It 's a thorough Faith that God requires a faith that works by love such a faith and such a faithfull man is not nothing he is something indeed as the Scriptures stile it for so we find a diverse opposition unto that which is nothing 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God We have the same sentence repeated and varied only in the close Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but faith which works by love And the same again repeated and the varying only in the close Gal. 6.15 Circumcision is nothing c. but a new creature If we lay these together we shall perceive what that is which is not nothing with God The keeping of the Commandments of God they bring us unto Christ and faith in him faith working faith a faith that works by love and works us unto a New Creature then then we are extra nihil then we are not nothing then we are something indeed but till we thus keep the Commandments of God and till we have a faith working by love and till we so become New Creature be we else what we can be be we what we would be else we are nothing Observe then a broad difference between Gods true estimate and the vain Opinion of men touching the most excellent state of Christian men in this life God in Scripture points us unto Charity Men vain men who think themselves and would be thought of others the best of men point us only unto hearing unto knowledge unto faith fruitless faith Oh! a powerful Ministry 't is all in all and the Word frequently taught I say not how sincerely and truly 't is all the Christian happiness As I have heard some call divers such places in this Kingdom by the names of Heaven-gates and Paradise Heaven upon Earth and yet the men themselves notoriously covetous proud malicious vain-glorious c. Corazin and Bethsaida lifted up to Heaven by Knowledge and Faith and that a false Knowledge and false Faith also that they may be cast the deeper into hell Confer 1 Cor. 1. The great learned men therefore are not to be envied no nor those who brag much of the knowledge of Gods truth without learning who make the greatest noise in the world at this day Balaam was a Prophet and Caiphas and Saul and our Lord foretells of divers who shall say unto him in the last day Lord Lord have not we prophesied in thy name and in thy name cast out devils and in thy name have done many great works But I will then saith he profess unto them I never knew you depart from me ye workers of iniquity Matth. 7.23 And therefore our blessed Apostle I keep under my body and bring it into subjection lest when I have preached to others I my self might become a cast-away 1 Cor. 9. Nor is it altogether unworthy our Observation the humility of our Apostle he speaks in his own person Though I have prophecy though I know all mysteries So 1 Cor. 3. What is Paul and what Apollos These things saith he I have transferred unto my self and Apollos for your sakes But when he speaks of any dignity and excellency due unto himself he speaks by way of compulsion I speak foolishly saith he you have compelled me Otherwise he puts himself under another person I knew a man in Christ saith he about fourteen years ago Quite contrary to the fashion of many men who if they have done any thing that 's good we shall be sure to hear it first from themselves but let another praise thee and not thine own mouth Prov. Exhort To follow after Charity 1 Cor. 14.1 'T is the Apostles Exhortation after his Doctrinal Discourse in this Chapter I need add no motives to those in this Chapter the Three main Reasons may suffice Only because there are many who content them in a Faith without Love or Charity I will commend one place of Scripture unto you and I beseech you think of it and I pray God open their eyes whom it most concerns 2 Pet. 1.5 Add to your Faith Virtue c. The Signs 1 Cor. 13. vers 4-7 NOTES AND OBSERVATIONS UPON I CORINTHIANS XV. 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily THat the Believers may not morn for the dead as those without Hope the Apostle in this Chapter proves by many Arguments the Resurrection of the Dead and among them this is reckoned the fifth which is an Argument from Testimony common and proper The common Testimony is
I shall not trouble you with the manifold significations of it but name only the principal and speak of it only as it fits our purpose And so we may consider it Either 1. In regard of the new things themselves and then it is a note of their dignity Or 2. In regard of us to whom these new things are propounded and then it notes our duty 1. In regard of the new things themselves 1. It affirms them to be certain and true And 2. It denotes them to be excellent And 3. To be present And so many points of Doctrine there are couch'd in this word 1. These new things are true and certain 2. These new things are excellent 3. These new things are present I shall first handle the Doctrines and then make application of them 1. These new things are certain and true in opposition to Types and Figures Falshood and Lyes For whatsoever is not true is not always false but typical or figurative as ye shall easily perceive by some few examples of many 1. The true Tabernacle is opposed not to a false but to the Figurative Heb. 8.2 Christ is the minister of the true tabernacle 2. The Holiest of Holies figuratively such is opposed to those which are truly holy Heb. 9.28 Christ is not entred into the places made with hands which are figures of the true 3. So Christ is the true light Joh. 1.9 The true light that enlightneth every man the true bread Joh. 6.32 Moses gave ye not that bread from heaven but my Father giveth you this true bread from heaven The true vine Joh. 15.1 I am the true vine not as if the the natural light or Manna or Vine were false or falsly so called but Types they were and Figures only of the true Light the true Manna and the true Vine Thus when Daniel chap. 7.13 16. had seen in a night Vision as other figurative representations so especially the principal new thing we speak of Christ's everlasting Dominion which shall not pass away and his kingdom which shall not be destroyed Daniel came to one of them that stood by and asked him the truth of all this What he means by truth he explains by the next word So he told me and made me to know the interpretation of things The like ye have in vers 19. of that Chapter and Chap. 11.2 And thus Behold notes the truth of these new things hidden under and opposed to Types and Figures 2. The things are true in opposition to falshood and lyes Thus the truth and a lye are opposed 1 Joh. 2.21 and he that tells lyes and speaks truth Joh. 8.44 45. In both respects the new Man Christ is called truth Joh. 14.6 1. Thus Grace and Truth came by Jesus Christ Joh. 1.17 Where truth is opposed to Types Figures and Shadows which Christ fulfilled Col. 2. And 2. He is faithful and true Apoc. 19.11 And therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Amen or Truth the Witness the Faithful and true Witness Apoc. 3.14 And so ye have the first Point explained and proved The second Point is These new things are excellent This word Behold demonstrates excellent rare wonderful great things We say not Ecce Behold when we speak of toys and trifles things small and ordinary Behold implies things of the best note 1. The New Creature Christ and all his Graces And 2. A new State of the Christian Church different from that of the Jews Rare new things Behold I send Eliah the Prophet John the Baptist to foretel the new man's birth Malach. 4. Wonderful things Behold a virgin shall conceive and bear a Son that New Man Esay 7. Great things Behold I declare unto you great joy which shall be to all people Luk. 2.10 2. Excellent graces of the New Man 1. The new Commandment by which he lives 2. That new way that new and living way that excellent new way of life of charity 1 Cor. 12. ult 1 Cor. 13.1 a verse unadvisedly and violently rent away from the 13th Chapter which essentially and properly belongs to it Behold how good and how pleasant a thing it is for brethren to dwell together in unity Psal 133.1 Excellency of power 2 Cor. 2.7 Excellency of knowledge Phil. 3.8 We have a great many together Prov. 8.6 I will speak saith Wisdom of excellent things And they are Truth Righteousness Instructions Knowledge Wisdom the fear of God Counsel Strength all which and more follow in that Chapter from which principles issues the most excellent new Christian life And that life in more abundance Joh. 10.10 3. The Apostle describes the new state and condition of the Christian Church Heb. 12.22 Ye are come to mount Sion the City of the living God the new the heavenly Jerusalem and to an innumerable company of Angels To the general Assembly and Church of the first-born which are written in heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Testament and to the blood of sprinking that speaketh better things than the blood of Abel Of these speaks that great voice out of heaven Apoc. 21.3 Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God That 's the second Point The third is these certain and excellent new things are present This word demonstrates the presence of all these certain excellent new things both in respect of place and in respect of time It is the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing specially at things present as also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which represent things to our fight and view to be looked upon Thus God himself who makes the new heaven and new earth who is the fountain of all certain excellent and present new things He himself is so intimately present with us and with all his new people and such as desire to be so that they may feel after him and find him For if the Sun and Light can diffuse themselves c. much more God Act. 17.27 So St. Paul tells the Athenians That he is not far from every one of us For in him we live and move and have our being So near us that we may feel after him and as it were touch him and draw new vertue from him And therefore the Greek Interpreters render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to touch That which we have seen with our eyes which we have looked upon and with our hands have handled the words of life 1 Joh. 1.4 Nay so nearly present are these new things that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The kingdom of God is within you Luk. 17.21 And the New Man is in you For know ye not that Christ Jesus is in you 2 Cor. 13.11 Col. 1.26 27. 2. These true
of God to Abraham concerning Justification by Faith which Faith as will appear excuseth not but establisheth the necessity of doing well The Apostle vers 6 7. propounds the question touching Justification by Faith and proves it by the Example of Abraham and that Argument from Abraham's Example he enforceth by Divine Testimony Gods Sermon or Speech to Abraham 1. God justifieth the Heathen through Faith 2. The Scripture foresaw that God would justifie the Heathen through Faith 3. The Scripture preached before the Gospel unto Abraham 4. In Abraham all Nations shall be blessed 5. The Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 1. God justifieth the Heathen through Faith Quaere 1. What the Heathen are 2. What it is to justifie the Heathen 3. What to justifie them by Faith 1. The word used for Heathen here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the English word may come the same is used for Gentiles and Nations which words in Scripture signifie sometime all people except the Jews 2. Sometimes it signifieth them also as in the Text. 2. To justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a word of manifold significations but here it signifieth to make or to declare to be just or righteous The former of these hath two parts according to the two parts of Universal Righteousness whereof the one is ceasing from evil the other is doing good See Notes on Gen. 15. A dangerous Errour in placing first Justification and that intire and unquestionable then Sanctification as another thing and that imperfect and in part whence men thank God for their Justification intire and whole then for their Sanctification in part I call this a dangerous errour for if men be justified by what Christ hath done without them without any work wrought in them beside imagination they then must needs conceive themselves saved already Then the whole work of Sanctification comes after which comprehends all obedience all good works which then no doubt will come off but slowly when a man is perswaded that he is justified and saved already and his Sanctification is part of his gratitude and thankfulness unto God for his Justification for gratuitum is a good work which if done well if not however the gift is received In this case men are not likely to deny themselves take up their Cross daily strive to enter in at the strait gate cut off their right hand and foot and pluck out their right eye mortifie their earthly members c. Who will go about to do these things when he is justified already already saved and sure of his salvation Frustra fit per plura quod fieri potest per panciora 3. God justifieth the Heathen through Faith And what is Faith Faith is an assent unto Divine Truth The Object of Faith is 1. Personal Or 2. Real See Notes on Gen. 15. Now because Abraham is the great example and Leader of Believers and called the Father of the faithful Let us see how God justified Abraham through faith And so we shall know how God justifieth the heathen through faith also God commanded Abraham to go out of his country and his fathers house c. Abraham believed this command of God and went out Gen. 12.1 That this was Abrahams Faith appears Heb. 11.8 By faith Abraham when he was called to go out he obeyed This command to Abraham is formed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. That this is a leading example of belief unto all the Churches of God see Psal 45.10 The title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the converts or those that turn unto God and a song of Loves to God calling his Spouse and the Church answering and obeying Hitherto we have heard Abrahams Faith in obeying Gods command Now see an example of his Faith in the promise of God God made a promise to Abraham to give him a son who should have a posterity like the stars of heaven Gen. 15.5 6. Rom. 4.3 18. God commands him to offer up his Son in whom the promises were made Abraham obeys Gen. 22. Heb. 11.17 18 19. We see what kind of Faith in the Promise this was See Notes on Gen. 15. and what Faith ours ought to be Now judge Brethren whether it be more honourable to God to make a man really and truly just or only to think him and judge him just when really and truly he is not Whether it be more honourable for a Physician to remove the disease wholly or to perswade his patient that he is in health when indeed he is not Whether it be more credit for the Chirurgion to heal a wound or only to skin it over when the relict and putrifaction yet remains Reason Gods main design being to set up Righteousness again in the earth All other means are insufficient Faith is found sufficient 1. All other means 1. The flesh is too weak for the effecting of this for no flesh must glory in his sight 2. The Law also is weak by reason of the weakness of the flesh and makes nothing perfect Heb. 7.9 2. The sufficiency of Faith in the Lord Jesus for the effecting of the work This sufficiency of Faith will appear from the uniting and knitting of it unto Christ the power of God and his Gospel Heb. 4.2 insomuch that what is said to be done by that Faith it 's said to be done by Christ himself We have all these together Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Hence it is that Christ and Faith are taken for the same Gal. 3. 2 Cor. 13.5 Rom. 3.20 26. and 4.16 Therefore it is of faith that it might be by grace Add to all these the Divine approbation of this means Heb. 10.5.9 Hence appears a dangerous mistake in the Doctrine of Justification which because it 's said to be by Faith therefore it 's inferred to be without works For our better understanding of this we must know that works are either such as are elicited and drawn from us by the command of the Law See Notes on Gen. 2. Although Abraham or a son of Abraham may be said to be justified by works of Faith yet it is God that justifieth him See Notes on Gen. 15. Thus a man is justified by his works Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use c. Thus nor Abraham nor any faithful man justifieth himself Observ 1. Justification is Gods work not mans God justifies the heathen he plants the ear and frames the eye and corrects the heathen Psal 94.9 10. And whereas we are said to be justified by faith that Faith is Gods work And the Apostle attributes the work of Justification not to Abraham but to faith Jam. 2.21 22. See Notes in locum Observ
See Notes on Luk. 9.23 This Cross is the patience the Altar ibidem 1. Quaere Whether all be to be consumed that is laid on 2. Quaere Whether is the Cross or Patience alone sufficient against all temptations See Notes in Luk. 9.23 No reliques of sin must remain See Notes in Phil. 2.8 Observ 1. The Christians daily exercise See Notes in Luk. 9.23 Observ 2. It is no easie matter to be quit of our sins Observ 3. The vanity of all outward things being destitute of the inward Cross and Patience c. See Notes in Luk. 9.23 Observ 4. Hence we may easily discover what kind of Christians the present Christian world consists of the Apostle in the Text tells us what they ought to be They that are Christs have crucified the flesh with the passions and lusts But 2 Tim. 3.1 2. he foretells us what manner of Christians in these last dayes they should be self-loving Christians whereas the true Christian begins with self-denial Luk. 9. covetous Christians contra to do good proud Christians whereas Christ teacheth his Disciples humility blaspheming Christians such as take his Name in vain by an hypocritical profession of him and cause his Name to be blasphemed whereas the true Christians do the quite contrary Do we not evidently see how true a Prophet St. Paul was and how this his prophecy is fulfilled in these our dayes But how can such as these be taken for Christians O they have a form of Godliness that hides all these faults they hear many Sermons they keep the Sabbath yea but doth not the Apostle say That they who are Christs have crucified the flesh True but that 's impossible they have no power to do that they have a form of Godliness but deny the power thereof yea such power is altogether needless for Christ himself bare the Cross for them and his Righteousness which he hath wrought in the flesh is imputed unto them So that if they be but joyned to the Godly Party as they call themselves or be congregated and gathered in a Church-way of fellowship they may then be lovers of themselves covetous boasters proud c. And all these things shall be reputed as infirmities frailties imperfections of the Saints and Christ's Righteousness imputed to them shall cover all their knavery What 's the ground of all this They know not the true Cross of Jesus Christ but take it to be Persecution or Affliction c. See Notes in Phil. 2.8 Addition Observ 5. Note here a great difference between the true Disciples of Christ who are the true Christians and those who are only in pretence and name such The true Christian is he who followeth the Lord Jesus Christ who hath the same mind in him which was also in Christ Jesus What mind was that 1. An humble mind He humbled himself 2. An obedient mind He became obedient and that to the death 3. And that the death of the Cross Phil. 2.8 The true Christians arm themselves with the same mind and suffer with Christ for he who hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 They have crucified the flesh with the affections and lusts The Christians in pretence only are they who hold Opinions of Christ as whether he died for all men or no And these please themselves exceedingly in the name of Orthodox that they are of right Opinions As for the following of Christ in crucifying the flesh with the passions and lusts they know not what the true Cross of Christ is and how then can they crucifie the flesh with the passions and lusts on it Or if they preach it they are like the followers of the Philosophers of old who took up their Leaders Opinions and Tenents but as for practice of them therein they failed As it is said of the Athenians That they knew what Virtue was but they gave the Lacedemonians lieve to practise it Repreh 1. Who bear not the Cross c. See Notes in Luk. 9.23 Repreh 2. Those who mistake the Malefactor here to be crucified the Old Man the sinful flesh or flesh of sin and in lieu thereof crucifie their own natural flesh like him that aimed at the beast and killed the man Repreh 3. Who confess affections and lusts are to be crucified but they wish an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes in Luk. 9.23 Repreh 4. Who are able and valiant for destroying outward foes but not the inward ibid. Consol 1. Alas I am not able to follow the Lord Jesus I know him only according to the flesh See Notes in Luk. 9.29 Consol 2. Who follow Christ neither transported with a better condition nor dejected with a worse ibid. these are dead men See Notes in Phil. 2.8 Addition NOTES AND OBSERVATIONS UPON EPHESIANS IV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that descended is the same also that ascended up far above all heavens that he might fill or fulfil all things Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt perficeret omnia vel pacificaret omnia THese words contain our Lords Journey from Heaven to the Earth and from the Earth to the Heavens and the end of that journey whereof he himself speaks Joh. 16.28 I came forth from the Father and come into the world Again I leave the world and go to the Father That we may the better understand what correspondence the Text holds with the neighbouring Verses let us examine the coherence which I conceive to be this The Apostle having exhorted the Ephesians unto Unity vers 1 2 3. endeavouring to keep the unity of the Spirit in the bond of Peace he enforceth his Exhortation from those great names vers 4 5 6. There is one Body and one Spirit even as ye are called in one Hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all And foreseeing that the variety of gifts might provoke the less to envy the greater and the greater to despise the less by a Prolepsis he prevents that great inconvenience which experience in all Ages proves makes the rent in the body of Christ He tells them that this variety both of gifts and their measures proceeds from one and the same Donor vers 7. To every one of us is given Grace according to the measure of the gift of Christ which he proves by testimony of the Prophet David Psal 68.18 When he ascended up on high he led Captivity captive which he understands and interprets to be meant of Christ vers 9 10. all which variety tends to unity vers 11.16 Of the Lords Ascension and our conformity thereunto I have formerly insisted I have made choice of this Text that I might consider the end of Christs Ascension In the words we have these points 1. Christ abased and humbled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de descended 2. Christ was exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ascended 3. The same Christ who humbled himself was
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduction or leading out of the way and from the end at which we aim which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of errour
Christian wealth saith Hierom. Now that a poor man be content with his own mean estate there is required a twofold disposition 1. A positive well-liking of his own estate 2. A comparative better liking of his own estate quoad se as for himself than of anothers A poor man cannot but like well of his own mean estate if he consider it both as it furthers his spiritual good And as it hath in it self sufficient temporal good 1. And for the first know that thy way to heaven poor man is more compendious on the left hand by adversity than on the right hand by prosperity Matth. 5.3 10. 'T is true indeed a thousand have faln on the left hand but ten thousand have faln on the right That hath slain her thousand but this her ten thousand For whereas poverty in Spirit imports saith Thomas an evacuation and emptying the soul of pride and lofty thoughts blown up by the confidence repos'd in wealth and honour Thy outward poverty of estate augments that inward poverty of spirit as the antiperistasis of outward cold intends the heat within us So that God hath prevented pride in thee alotting thee a mean condition of life and not affording fuel or incentives unto such proud and high swoln cogitations To which by how much every one is the more rich and noble by so much the more he lyes expos'd and open Surgit animus cum potentia as he speaks the mind it riseth with the power and means And therefore Paul seeming now to have ended his first Epistle to Timothy with the wonted form to him be honour and power everlasting Amen Adds as it were a Post-script of great weight and consequence Charge them that are rich in the world saith he that they be not high minded Such lofty spirits make the way to heaven difficult and full of trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of God seems at first to wonder how they that but have riches can ever come there Difficile dicens divitem introire in regnum Caelorum utique intelligit pauperem facilius The Son of God saith St. Hierom affirming that it 's hard for a rich man to enter into heaven implys doubless that it 's easier for a poor man to enter into heaven And when the Spirit of God speaks expresly that not many mighty not many noble are called is' t no◠implyed that many impotent many poor and many ignoble are called more plainly and without need of consequence Hath not God chosen the poor of this world saith St. James rich in faith and heirs of the kingdom But how alas how can a poor disgraced Christian man pick a temporal contentment out of that estate which seems indeed naught else but a soul devouring discontent Even so as out of the eater came meat or as the stomach lest the body pine turns even the humours into nourishment when thou hast nothing else to take pleasure in take pleasure in reproaches in necessities in persecutions in distresses so did Paul 2 Cor. 12.10 But always there is some sweetness in the strong some good though mixt with many evils pick that out as the stomach lest the body pine seeks nourishment out of the very excrements So did Dionysius the Tyrant of Syracuse who now ejected and forc'd to teach a School at Corinth chear'd up himself thus Regnabo tamen yet I will reign saith he though it were God knows but imperium in belluas So did the Cynick who when he saw the Mice gather up the Crums 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Diogenes himself saith he hath his parasites Diogenes and Dionysius Corinth and Athens shall both rise up in judgement against thee thou querulous and repining soul Vivere me dicas something I have but God knows it is but a little But little hast thou not thy share Did not God divide it to thee And wilt thou blame his wisdom Call'st thou that little that he knows fittest for thee I tell thee 't is rather great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a blessing in it Esay But grant it were but little do not men receive little and great gifts with like reverence and thanks if from the hands of Kings What hast thou that thou hast not received from the hand of God And wilt thou be ungrateful unto his goodness What if it be but little Is' t not more than thou broughtest with thee Thou broughtest nothing at all with thee into the world yet is not that little thou hast more than thou seest many others have And hast thou not deserved far less What though but a little so the Righteous have it What though but a little so with the fear of the Lord though but a morsel so with contentment though but a door-keepers place so in the house of God But how little is it Alas but from hand to mouth but food and raiment Proud ingrateful wretch but food and raiment Was not Jacob a better man than thou as worthy a man Beloved as any of us all yet 't was all he prayed for Gen. 28.20 Bread to eat and raiment to put on yet thou call'st it little The Primitive Noble army of martyrs of whom the world was not worthy they had not so much They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented They wandered in the deserts and in the mountains and in the Dens and in the hollows of the earth yet more than they had thou callest little Little thy Saviour himself had less The son of man hath not where to lay his head It 's an example so without so above all example that it 's impossible to ascend higher Matth. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an Autarchie it is sufficient for the Disciple to be as his master is and the servant to be as his Lord is A man would think so and is it not sufficient for thee Thou art not yet his Disciple thou art not yet his Servant Consider these things well and go thy ways be male-content repine at thine own estate and chide Providence if thou knowest for what And yet I have a greater consolation for that poor man who is contented with his mean estate than this is terrour to the male ntent ye have it annexed unto this Precept of contentation Be content with what ye have Why For he hath said I will never leave thee nor forsake thee Our English cannot express emphatically enough that heap of Negatives in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee no I will by no means forsake thee Whatever consolation can be added unto this 't is less We return unto thy Divine Majesty most merciful Father all possible praise and thanks for all thy blessings bestowed upon us for the speaking and hearing of thy holy word though in great weakness Grant we beseech thee that what hath been sown in weakness may rise again in power And to this end grant that acknowledging every good and perfect gift even
of all other is best known is the fittest of all other saith Aquinas to declare spiritual things unto us This explication I conceive to be not critical and verbal only but real very necessary and of great importance because ignorant men when they hear of the coming of any spiritual thing as Christs coming forth from God John 13.3 The coming of the Holy Ghost John 15.26 The coming of Gods Kingdom Matt. 6.10 Or the like They presently fancy some bodily thing and a motion of it from one place to another and some outward shew as our Saviour implies Luke 17.20 21. not considering what dangerous consequences must needs flow from hence no less than Epicurism little less than Atheism For example When they hear That every good and perfect gift comes from above and descends from the Father of Lights they conceive God to be mewed and shut up in Heaven and his gifts to come from him by some bodily motion Lest ye think I feign men more dull and rude than indeed they are ye may observe that Moses suspected no less stupidity in God's own people for because God gave his Commandments from Heaven Exod. 20. They conceived him there still and therefore Moses is fain to put them out of that conceit Deut. 30.11 12. So because God is said to be in Heaven they conceived him not to be in the earth Ezek. 9.9 c. The iniquity of the house of Israel and Judah is exceeding great and the Land is full of blood and the City full of perverseness for they say the Lord hath forsaken the earth and the Lord seeth us not If ye think the people under the Law more stupid in this case than those under the Gospel St. Paul will tell us otherwise for when we make confession in our Belief That Christ descended into Hell and that he ascended into Heaven St. Paul intimates that ignorant men conceive that Christ is so in either place that he is not present with them I pray ye mark his words Rom. 10.6 7 8. Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above Or shall descend into the deep that is to bring up Christ again from the dead But the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which we preach That very essential word of God the Christ of God the same Subject of the Gospel which here we speak of for as the Gospel in this sence is the power of God Rom. 1. So is Christ also the power of God 1 Cor. 1.24 and as this Gospel is said to come so Christ also is said in the same sence to come Ephes 2.17 But besides this inward and spiritual coming or presence of the Gospel The Gospel likewise may be said to come unto a people when the Ministers of the Gospel come and preach and testifie the Gospel So that as Christ the Subject of the Gospel comes and preacheth inwardly unto men so do the Ministers testifie and preach outwardly and in this sence he that heareth you that is outwardly saith our Saviour he heareth me i. e. inwardly Thus St. Paul came and preached outwardly to the Ephesians Act. 19. And Christ himself came and preached inwardly unto them for outwardly we cannot understand it Eph. 2.17 And both these ways the Gospel came to the Colossians for God translated them into the Kingdom of his dear Son verse 13. that is the subject of the Gospel the Gospel of the Kingdom and the Word of the Gospel was preached unto them by Epaphras verse 7. and by Archippus Chap. 4.17 They had the inward Word Power and Vertue of the Gospel viz. Christ in them verse 27. And the outward word the preaching and testifying of that power verse 28. So the Gospel came to the Colossians But how came it into the world The world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Work-house which is either invisible or visible for there are more worlds than one otherwise our Faith is vain for by Faith we believe that the worlds were made Heb. 11. 1. The invisible world is the spiritual world of Angels and the Souls of men wherein God the Father and God the Son work 2. The visible world which is Mundus in mundo a world in a world for it is taken either 1. Generally for the Heaven and earth and all things in them Gen. 1. and Act. 17. Or 2. Specially for the earth and all things in it Matt. 16. 1 Tim. 6. Or 3. Yet more especially for men the inhabitants of the world John 1. 1 John 2. Or 4. Most especially for the wicked of men Who love the world and the things in the world the lusts of the flesh the lust of the eyes and the pride of life Who become abominable according to those things which they love Hos 9.10 The outward preaching of the Gospel came to the visible world of men in the two last significations of the world Not that the Apostles in their times outwardly preached the Gospel in all the world for this the ancients are utterly against alledging that in their times many nations had not heard a word of Christ nor is it likely since a great part of the world long after their times remained unknown and undiscovered Nor that all and every man in the world had heard the preaching of the Gospel because it is not like that every man was capable of it We must know therefore that all the world had a right unto the Gospel according to our Lords Commission Matth. 28. and the Apostles executed their Commission to the utmost of their power So that they preached the Gospel all over the Roman Empire which is called the world Luke 2. otherwise Augustus could not have taxed it yea beyond the Roman Empire as appears by the story of the Church Insomuch that though the Gospel was not preached in every part of the world yet it so shined forth in all the world from those places wherein it was preached That St. Hierom Non puto saith he aliquam remansisse gentem quae Christi nomen ignorat quanquam non habuerit Praedicatorem tamen ex vicinis gentibus opinionem fidei non potest ignorare Though they had no Preacher yet must they needs hear from those who had the bruit and opinion of the Christian Faith For it could not be but the Gospel and Christian Religion must spread far and wide over the Roman Empire and all nations who had to do with them both from that controversie of Tiberius the Emperour with the Senate touching the Deifying or making Christ a God by decree of the Senate which he endeavoured by all means possible to effect As also from those frequent Martyrdoms of the Primitive Christians who sealed the truth of the Gospel with their blood it could not be but that the Gospel the cause of these their sufferings must be bruite 〈◊〉 all parts of the known world for
of judgement than for that City vers 14 15. But God be thanked we have had the Gospel with us now these many years and therefore 't is too late now to exhort us to receive the Gospel Beloved we have perhaps received the outward Word and sound of the Gospel but have we received the inward efficacy and power of the Gospel These are too too often distinguish'd according to the diversity of hearers But we have powerful preachers of the Gospel But have the powerful Preachers you speak of or the Gospel which is the power of God to salvation been powerful in us Let not men pride themselves in their Preachers nor glory in men 1 Cor. 3. as they commonly do O we hear Paul we are of Apollos and we are followers of Cephas The Word is plentifully preached unto us and this is the gate of Heaven for so some call such places for thou Capernaum which art thus lifted up to Heaven mayest be cast down to Hell Receptivum non recipit per modum imprimentis sed per modum receptivitatis What though the Preacher preach with power if we be not strengthened with his glorious power Coloss 1.11 St. Paul preached the Gospel so powerfully that he was accounted a God and yet anon stoned by those who thought him so Act. 14. Yea we may alledge that Christ himself hath preached in our streets yet may we be bid depart from him workers of iniquity So that to hear the Gospel or the most powerful Preachers of it is not to receive the Gospel To receive it is to believe it Joh. 1. But if that be all ye shall have enough of that Believe yea 't were pitty we should live if we did not believe soundly But Beloved what do we believe O we believe that Christ died for our sins and rose again for our justification But do we believe that Christ died so for our sins that we should die unto sin That he so rose again that we might rise unto newness of life Do we believe that Christ left us an example that we should follow his steps This is the belief which the Gospel requires Men in this case believe e'ne as much as they list they take the Promise and leave the Precept As your Children pick out the plumbs and throw away the bread But we must know there is an obedience of Faith Rom. 1.16 and an obedience due to the Gospel 2 Thess 1.8 if no obedience no faith if no obedience no Gospel let men otherwise believe what they list This was the tenour of St. Paul's Commission when he was sent to preach the Gospel to the Gentiles To open their eyes and turn them from darkness to light and from the power of Satan unto God And thus the Gentiles received the Gospel as he acknowledgeth almost in all his Epistles especially in that of the 1 Thess 1.5 Our Gospel saith he came not unto you in word only but also in power how that was he tells us vers 9. Ye turned saith he to God from Idols to serve the living and true God But we need go no further than this Coloss 1.13 God hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son If the Gospel be not thus come unto us The Prince of this world is come Christ and his Gospel is not come unto us God be thanked we are delivered from the darkness of Popery and from the Idols of Rome Beloved there are other works of darkness beside those of Popery Cast off saith the Apostle Rom. 13.12 the works of darkness what are they vers 13. Rioting and Drunkenness Chambering and Wantonness Strife and Envying And there are Idols on this side Rome are there none of them in thy heart that 's their place and that 's true Idolatry Ezech. 14.3 Is not covetousness there that 's Idolatry Coloss 1. Is not gluttony and brutish sensuality there that 's Idolatry too Philip. 3. surely if we be not turned from these we have not received the Gospel What means we may use then for the true receiving of it the Prophet Malachy will teach us Chap. 4. where God having promised the Sun of Righteousness and his Gospel vers 2. at vers 4. he tells us how we should receive him Remember ye saith he the Law of Moses my Servant and vers 5. Behold I will send you Eliah the Prophet If we make use of both these we shall be then prepared to receive the Gospel 1. By the Law is the acknowledgement of sin Rom. 7. And 2. John the Baptist teacheth to repent of it and therefore 't is worth the observing how St. Mark begins his Gospel The beginning of the Gospel of Jesus Christ what was that presently to believe in Christ No The beginning of the Gospel is written in the Prophets Behold I send my Messenger before thy face and he prepared the way for Christ vers 4. John did baptize in the wilderness and preached the Gospel of repentance Yea Christ himself vers 15. bids us first repent and then believe the Gospel Thus John the Baptist prepares us for Christ the doctrine of Repentance for the doctrine of Faith the right use of the Law for the due receiving of the Gospel In a word the Gospel is the tydings of a Common Salvation and shall we have no share of it 'T is a glorious Gospel of Light and Life and shall we sit in darkness and in the shadow of it 'T is a Gospel of Peace and how can we receive it if we be contentious 'T is the Gospel of God how can we receive it if we be ungodly 'T is the Gospel of Grace how can we receive it if we be graceless NOTES AND OBSERVATIONS UPON COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead COrruption of the Christian Doctrine began betimes for when the Gospel of Jesus Christ began to be published in the world many who had spent their time in the study of such Philosopy as was grounded on the Opinions of Men these would piece their uncertain Principles with the undoubted truth of God Others were zealous for the Ceremonial Law of Moses and for the honour of it would have added unto the Christian Doctrine The Apostle was aware of both these dangers of Corruption and therefore vers 8. he warns the Colossians of them both Beware lest any man spoil you through philosophy and vain deceit and well he might for neither Christ nor believers in him need any such piecing For 1. In Christ all fulness dwells vers 9. And 2. Of his fulness his believers have received their proportionable fulness vers 10. So that they need not the Doctrine of Angels out of the Traditional Philosophy for he is the head of all Principality and Power vers 10. 2. Nor do they need Judaical Ceremonies for
2 Cor. 6.15 Repreh 5. Who reprove one another and censure one another c. for not ascending with the Lord Jesus when yet we continue in our fall nor arise not nor ascend with Christ Such a necessary Article of Faith as this was foreshadowed in mystical names and prefigurations of our Lords Resurrection Those mystical names are Camon Resurrection Judg. 10.4 a place where Jaire was buried 2. Eliakim the Resurrection of God 2 King 18.18 3. Jehoiakim the Resurrection of the Lord 2 King 23.36 4. Jekamiah the Resurrection of God 1 Chron. 2.41 All which and diverse others boded the future Resurrection of the Lord Jesus So likewise did the manifold prefigurations of it those which concern our Saviours Person and those which concern his Church together with him which belong to the following point 1. Those which concern our Lord Jesus his person when he would prove his own Resurrection he began at Moses c. Luk. 24.25 26 27. We find Adam cast into a dead sleep and awakened prefiguring the second Adam dead and raised from the dead Isaac born of Abraham and Sarah when they were as good as dead Rom. 4. prefigured Christ the true Isaac born from the dead whence Abraham received Isaac in a figure Hebr. 11.19 Joseph out of prison Moses cast out to die saved and brought up like a Prince to be a God unto Pharaoh and a Saviour of his people Exod. 1. Aarons Rod that was as a dead stick the next day quickned and bringing forth fruit Consol Alas I am fall'n and cannot rise alone I cannot ascend Believe in him who ascendeth contra Job 15.22 He believeth not that he shall return out of darkness The daughter of Abraham believed in the Lord Jesus and was cured of her infirmity Luk. 13. Pray unto the Lord as the Church doth in this estate Psal 44.25.26 Our belly cleaveth to the ground Arise for our help and redeem us for thy Mercy sake More NOTES on COLOSSIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God THe words come under a double consideration 1. Absolute and so I have spoken of them 2. Relative and that 's implyed in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In so precious an Article as the Ascension of our Lord nothing must be lost he commands gather up the fragments Besides this time was heretofore called Ascension-week and so it is Verbum Diei in die suo a word proper for the time Because ye are risen with Christ seek the things which are above These words are an inference from the Apostles discourse begun Chap. 2.6 As ye have received Christ Jesus the Lord so walk in him and that from the beginning to the end of the Christian Life rooted and built up in him dead and buried with him and risen with him Now whereas two rubs meet the Christian Traveller in this way and hinder his progress 1. One from the Gentiles that 's Philosophy which promiseth fulness of wisdom 2. The other from the Jewish rudiments of the world which promise the same The Apostle tells them that Philosophy hath not that in it which it promiseth 't is an empty thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain deceit 2. No nor have the Jewish Rudiments the perfection in them which they promise both are no better than a shadow but the body is Christ and in him dwelleth all the fulness of the Godhead bodily and ye saith he are complete or filled in him circumcised dead buried and risen with him and because ye are so ye ought also to ascend with him If ye be risen with Christ seek those things which are above The force of this consequence may serve for the reason of this point for how doth it follow that because believers are risen with Christ therefore they ought to seek the things that are above The force of this consequence will appear to you if ye please to consider 1. The pattern example and way-guide whom we profess to follow in the way of Life and thaâ— is Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author or Captain of our salvation Rom. 8.29 2. The way wherein we follow him 1. The pattern whom we follow in the way of Life is no other than our Lord Jesus Christ now he not only suffered was crucified dead and buried and arose from the dead but also ascended and therefore if we be his followers and desire to be conformable unto Jesus Christ as he hath done so must we do also as Abimelech said to his followers Judg. 9. 2. This also appears from the consideration of our way wherein believers follow our Lord and that way is indeed no other than Christ himself the Way the Truth and the Life it self In the way there are diverse stages and diverse steps in the several stages 1. The diverse stages are the diverse and sundry Graces and Virtues which are in Christ represented unto us in his death Life Resurrection and Ascension And 2. The diverse steps are the several degrees in those Graces and Virtues of Christ Truly beloved it 's a long way and up-hill all the way but still the nearer unto God superas evadere ad auras Hic labor hoc opus est Like Pythagoras his Y narrow at the bottom large at the end 2 Pet. 1. Ye have the several stages and as it were the several ascents of Jacobs Ladder which reached from Earth to Heaven Gen. 28.12 These are they which the Apostle calls his wayes which are in Christ 1 Cor. 4.17 There are also diverse degrees of latitude extension and intension in these Divine Virtues and Graces from Faith to faith from Virtue to virtue By these steps and degrees we grow up into Christ in all things into a perfect man into the measure of the stature of the fulness of Christ Ephes 4. Observ 1. Wherein consists the Christian Mans imitation of our Lords Ascension not in a vain and empty theory and speculation such as the Jesuite commands and shews in diverse examples As 1. Of one who continually looked up to Heaven and would not be perswaded from lying on his back lest he should not see Heaven and was called thereupon Suspex Coeli as we would say an Heaven or a Star-gazer 2. Another who was wont to look up into Heaven from Sun-setting till Sun-rising 3. Another who was carried up to Heaven seven times a day if you will believe him and heard Musick there 4. Another whose daily practice was to look up into Heaven and was so wrapt with speculation of it that his Soul being drawn thither drew his body after it 5. Another and he the Father and Founder of his Order who was wont to go up into the Sollar of his house from whence he might freely look up to heaven and this speech he left behind him Quomodo sâ—rdet mihi terra cum coelum aspicio and these or
such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render
themselves for many hundred years saw no light till Cyril Patriarch of Constantinople a few years since sent a Copy of them annexed to the Septuagint or Greek Bible to his Majesty King Charles Others ascribe this to Barnabas who also left behind him certain Epistles which I understand are lately come to the hands of that most industrious and learned searcher of Church Antiquity The Archbishop of Armagh Others ascribe this Epistle to St. Luke But the most received opinions is that it was St. Pauls And these Reasons are brought for that opinion 1. The Ancient Fathers testifie so much Clemens Romanus Euseb lib. Hist 3. cap. 38. Clemens Alexandrinus Euseb lib. 6. cap 11. De Epistola ad Hebraeos ita disserit quod manifestè sit Pauli Apostoli Jerom in Esay 6. and in his Epistle to Dardanus Athanasius primo tomo contra Arianos Ruffinus in expositione Sectione 35. Theodoret in his Argument upon the Epistle Divinissimi Pauli Epistolam esse confessus est Dyonisius Areopagita 2. The close of the Epistle intimates as much wherein 1. He mentions his brother Timothy as 1 Thess 3.2 Col. 1.1 By whom it was sent and with whom he hoped to come shortly 2. It was written from Italy namely when Paul dwelt at Rome Act. ult 3. The Epistle agrees well with and makes proof of Paul's professed Zeal for the salvation of the Jews Manifestatio Charitatis est exhibitio operis Rom. 9.1.2 3. and 11.13 14. 4. The Council of Laodicea calls it Pauls Epistle Cap. 59. Although I might conclude this Controversie with the words of Gregory the Great in his Exposition upon Job 1. Quis haec Scripserit valde supervacuè quaeritur cum tamen Author libri Spiritus fidelitur credatur ipse igitur haec scripst quia haec scribenda dictavit ipse scripsit quia est illius operis inspirator extitit Thus wherein in our last Translation we read in the Title of some Psalms A Psalm of David which in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying thus much that David was not the Author of the Psalms ascribed to him but the Pen-man the Scribe the Amanuensis to whom the Spirit dictated Holy men spake and wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si magni cujusdam viri susceptis Epistolis legeremus verba eaque quo calamo scripta fuissent quaereremus ridiculum profecto esset si non Epistolarum Authorem scire atque sensum Cognoscere sed quali calamo earum verba impressa fuerunt studeremus If a mans pardon were sealed if a conveyance of land were made to us we should not doubt it 3. But if St. Paul were the Author or Pen-man why did he not prefix his name and declare his office and salute the Hebrews with a Benediction of Grace and Peace as in all his Epistles to the Heathen Churches To this Clemens Alexandrinus answers 1. The Jews had a prejudicate opinion of Pauls person therefore he conceals himself from them in this Epistle 2. He was the Apostle of the uncircumcision and the Gentiles not of the Circumcision or the Jews Gal. 2.7 8. And therefore he makes no mention of his Office or Dignity St. Peter and St. James being in special manner set over the Jews and Circumcision 3. Besides St. Paul being in this Epistle to call the Lord Jesus Christ the Apostle and high Priest of our profession as it is in Chap. 3. He in modesty and humility and for the honour of Christ refrains here from that name and dignity 4. And lastly because by his ordinary exordium Salutation and Benediction he might have discovered himself and so deterred the Jews from reading his Epistle therefore he omits them and varies his stile on purpose It is observed that if an Angler will catch a wary and sly fish he must stand out of sight So must the Fishers of men as deceivers yet true 2 Cor. 6.8 Men are wont to make a God or a Devil of a name 4. It was the conceit of Clemens Haimon that St. Paul wrote this Epistle first in Hebrew and that St. Luke translated it into Greek But a mistake For 1. The Jews in those times spake a mixt corrupt tongue having a mixture of many Languages yea when in the New Testament we read mention of the Hebrew tongue it 's meant the Syriach which the Jews then spake Job 5.2 Such is Bethesda and 19.13 Gabbatha and 17. Golgotha Therefore we may justly suspect the Hebrew Copy which we now have to be a Translation 2. All that part of the world where the Jews then lived understood the Greek Tongue Therefore it is more probable that the Greek Copy is the Original Tongue Hence it is that Josephus and Philo being Jews and living much about that time chose to write in Greek 5. What might move me above all other to pitch upon this Scripture The Epistle to the Hebrews Of all mens works their Epistles are the best And though St. Paul wrote many other yet this is among all his Master-piece For 1. We find the Old Testament in this as it were Epitomized and as elsewhere So Chap. 11. especially 2. Whereas abbreviations commonly cause obscurity brevis esse laboro obscurus fio This Epistle may be called a Synopsis which at one view gives us a sight of many things yea of all necessaries to Salvation and so may be called the mirrour or glass of the Scriptures This Epistle is Clavis totius Scripturae The Papists brag that the keys of heaven were given to St. Peter alone or in a more special manner above the rest But who so reads this Epistle advisedly will find that St. Paul was not inferiour to the greatest Apostles he speaks truth and without ostentation And this Epistle will make proof of it For in it he hath unlocked more mysteries than all the other Apostles and consequently he was the truest and greatest Claviger The last Book of Scripture is called The Revelation of St. John But this last Epistle may be called The Revelation of St. Paul for it pleased God to reveil his Son in him and to him in a special manner Gal. 1.16 2 Cor. 12.7 So that he was rapt up into the third heaven and heard things not to be uttered seems to limit the utterance of them according to persons for what he concealed from the believing Gentiles as less capable of them he here reveils freely to the believing Jews as more apprehensive of them because they had the lively Types and particulars of them before in the Law The whole Scripture is compared to a looking-glass Jam. 1.25 but none more clear and representative than this That which St. Austin said of the Gospel that the New Testament is hid in the old and the old opened in the new may be truly affirmed of this Epistle above all the Books of the New Testament which may be called in that behalf Moses unveiled And that blessing befel the
agreement one with other who is so ignorant saith the Father that because he seeth water drawn in two buckets should hence conclude that they come from divers fountains One God is the Author of both Testaments One and the same God spake in both Observe then from hence first God hath his speaking faculty his way of uttering and declaring himself his manner of revealing his will which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 33.11 He spake unto Moses face to face as a man speaketh to his friend and to Balaam Num. 23.26 and to all men Job 33.14 Now God speaks either mediately by his creatures as Psalm 19.12 13. by his glorious voice in the thunder Psalm 29.3.4.5 The voice of the Lord is upon the waters Hag. 1.2 Zach. 6.12 and 7.9 Or immediately Exod. 33.11 And great reason there is he should have this faculty of speaking because he gives it for as the Psalmist reasons concerning the two Disciplinary senses He that made the ear shall not he hear and he that formed the eye shall not he see Psalm 94.9 So by like reason He that made mans mouth Exod. 4.11 shall not be speak 2. Observe God hath not been silent towards his Church in any age Hosea 12.10 Esay 66.4 I have spoken by the Prophets and multiplied visions Jerem. 7.13 I spake unto you rising early and speaking The same God speaks to us by his Law and by his Gospel he speaks once and twice saith Elihu Job 33. Hitherto we have spoken of the agreement God spake in both Testaments Old and New but differently in both and the difference is in regard of 1. The persons to whom God spake under the Old to the Fathers under the New to us 2. The times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latter days 3. The persons in and by whom God spake in the Old Testament by the Prophets illustrated by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners in the New by his Son 1. In regard of the persons to whom God spake under the Old Testament he spake unto the Fathers By Fathers may be understood either those to whom the promises were made Luke 1.72 To perform the mercy promised unto our Fathers Such an one was Noah before and after the flood such an one was Abraham the great Father as the wise man calls him To perform the Oath which he sware to our father Abraham Verse 73. Such a Father was Isaac and Jacob and Judah and David Thou wilt perform the truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old Mic. 7.20 Or else by Fathers we may understand our Spiritual Progenitors who have begotten us to the Faith and the obedience of Faith as Abraham for that reason is said to be the father of the faithful he received the seal of the righteousness of faith that he might be the father of the faithful whether circumcised or uncircumcised i. e. such as walk in the steps of that faith of our father Abraham Rom. 4.11 12. Or lastly here may be also understood the fathers of their flesh as our Apostle calls them Hebr. 12.9 In which sence soever we understand Fathers here 't is true that God spake unto them and we may so understand Fathers in the largest sence That God spake unto them then 't is a point that needs no proof 't is evident by it self many reasons might be given I shall name but Two 1. Mans necessity and 2. Gods Love For though it be taken for truth which yet I doubt of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet how to offer sacrifice to God aright there was need of a rule and howsoever it be true that there is in the Law mention of a free-will-offering yet are there rules prescribed even for that offering Levit. 22.18 21. And howsoever primus in orbe Deos fecit timor yet the fear of the Lord must be taught Psal 34.11 We say it is natural for a man to speak but yet this or that tongue we never speak unless we be taught as 't is plain by experience and a story in Herodotus The reason of this is God abominates will-worship and will not have it taught by Precepts of men Mar. 7.7 2. The manifestation of his love both to the present Age wherein he speaks and to all Posterity Psal 78. 1. Observe from the first and second acception who are the true Fathers of the Church who else but the Patriarchs of the Old Testament these are right Fathers to be owned honoured and followed of these Christ speaks Psal 22.4 Our father 's trusted in thee and thou deliveredest them And David I am a stranger with thee and a sojourner as all my fathers were Psal 39.13 Yea this Confession was common to all the Fathers of the Church saith our Apostle Heb. 11. They confessed that they were strangers and Pilgrims on the earth they called none father upon earth and they who say such things declare plainly that they seek a country i. e. an heavenly country for they have one father which is in heaven Of such Fathers the Apostle speaks I serve God saith he from my forefathers 2 Tim. 1.3 The Fathers whom we so call of the Primitive Church are neither so ancient nor so honourable nor consequently so infallible in their Doctrine nor imitable in their Faith Life and Conversation though for their Learning Virtues and Labours much to be honoured also but when they swerved from their Pattern they ceased to be their Children and were engrafted into another Stock and abased by the Spirit of God So the Lord by his Prophet Ezek. 16.44 As is the mother so is the daughter thou art thy mothers daughter And who was Juda's mother Your mother was an Hittite and your father an Amorite thine elder sister is Samaria and thy younger sister is Sodom what kin was Judah to these these were Canaanites vers 4 7 8. The Prophet tells us how the kindred came in Thou hast not walked after their wayes but as if it had been a very little thing thou art corrupted more than they in all thy wayes And therefore Daniel speaks to the old Letcher O thou seed of Canaan and not of Judah Susanna and though that be Apocryphal Hosea is not Hos 12.7 The Lord speaks of the apostate and degenerate Ten Tribes He is Canaan saith he we turn it a Merchant the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Canaan wherein Non per naturam sed per malitiam Gloss The ballances of deceit are in his hand he loves to oppress or to deceive And that it may appear he meaneth no other he presently adds Ephraim hath said I am become rich I have found me out substance The name may be extended to all manner of Trades who may as well and for the same reason be called Canaanites if the ballances of deceit be in their
hands if they love to oppress or deceive be they otherwise of what Religion Sect or Faction they will be yea though they pretend to the pure Religion and undefiled Mich. 6.9.13 Nay they are worse than Canaan when they degenerate from these Fathers as appeareth by our Saviour reasoning with the Jews Joh. 8.39 44. 2. Observe what is the source and fountain of Divine Truth what else but the essential truth God himself He spake unto the fathers This divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this divine light God imparted to our Fathers and successively to us Ritui lampada tradunt 3. Observe the way to try and find out Divine Truth When we see the streams polluted we search them to the Fountain when we suspect falsehood in a Deed we trace it to the Original Record God himself is the Fountain and Original of Divine Truth When therefore we suspect a Religion as false and erroneous because we see the streams bloody as by a Massacre at Paris or a Gunpowder Treason search the stream to the Fountain hath God said any such thing to the Fathers No saith the wisdom of the Father when the Disciples would cause fire from heaven and these from the earth The Son of man came not to destroy mens lives but to give his life a ransom for many When we see that Generation of which the Wise Man speaks Prov. Pure in their own eyes and yet are not cleansed from their filthiness it is not proper to any one Sect beloved but I fear common to the most Search the Original Record what find we Hath God said any such thing to the Fathers No he hath shewed thee O man what is good Reproof It is a ground of just reproof of those bastard Children Qui patres sequuntur non passibus aequis Who follow their fathers in their erroneous by-paths who because God hath spoken to their Fathers think it warrantable to do all that the Fathers have done Because Noah David Solomon and others went astray they think it lawful or at least excusable to go astray with them Unnatural Children Sons of Canaan and not of Judah who discover their Fathers nakedness that they may palliate and cover their own Did God ever allow them or speak to that purpose to the Fathers O no He said it not unto them neither came it into his heart as he speaks in another case Jer. 7.31 Exhortation to us all that we would imitate these holy Fathers God spake to the Fathers and what manner of men were they He spake unto them saith David of the Fathers and they kept his Testimonies and the Law that he gave them Psal 99.7 He gave them light and they walked before men in the light thereof As the lights of heaven and the stars shine perpetually to all men upon the earth so do the bright and illustrious examples of the holy Fathers give light to all men And as one star differs from another star in Glory so do the holy Fathers the father Abraham's faith Isaac's patience Jacob's liberality Joseph's chastity Sampson's fortitude the meekness of Moses the bounty of Samuel the mercy of David the abstinence of Daniel these are the lights of the world saith Isidore Hispalensis God spake to them and these are the effects of his Word And hath not the same God spoken to us yea more frequently more clearly more fully than ever unto them Is not his Word daily in our ears and what manner of men then ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Pet. 3.11 Yet where is our faith our patience our chastity our fortitude our meekness our continency Surely beloved if it be well considered how often our God hath spoken to us it might justly be expected we should be the best people God hath upon the face of the whole earth But if by the Fathers we here understand the Jews Ancestors promiscuously good and bad as our Apostle doth 1 Cor. 10.1 2. We may then here Observe 1. That such is Gods goodness and love to all that he speaks not only to the good but even to the wicked because he would have all men to repent return and live Ezek. 18.30.31 Jer. 18.11 2. Since God spake to the Fathers though many of them wicked men it may serve to humble us for their sins as being the Off-spring of so great offenders So did Josiah 2 King 22.13 and Ezra chap. 9.7 and Nehemiah 9.16 17. and Daniel 9. And let us learn by Gods Judgements upon them to fear lest the like may befall our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto of the persons to whom now of the persons in and by whom 1. God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we shall enquire 1. what a Prophet is 2. we shall enquire why God spake in and by the Prophets 3. make use of it unto our selves 1. The word Prophet is taken vulgarly in too strict a notion for because the Greek word here used implyes the prediction or foretelling of somewhat to come to pass hereafter according to the largeness of that tongue which hath spread it self over all Europe it hath come to pass that most men conceive the word Prophet to belong only to him who foretells things to come But the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Truchman or Interpreter indifferently whether this Interpreter speak of things present past or to come as Moses is a Prophet who spake of things past and all the Prophets spake as well of things present as to come all our Learned Criticks are of this judgement Philo Judaeus in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon these words Aaron thy brother shall be thy Prophet saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the property or nature of a Prophet to interpret the things the secrets of God And thus much our Apostle implyeth here where he saith that God spake to the Fathers by the Prophets whence it appears what properly a Prophet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such the Prophets are said to have been so David Audiam quid in me loquetur Dominus Zachary Angelus qui loquebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to me Hebrew in me The reason why God spake by the Prophets is 1. Respectu Dei qui lux inaccessibilis per speculum communicatur ut mare per fluvium In respect of God who is a light inaccessible communicated as by a mirrour or glass as the sea by a river 2. Respectu Prophetarum quibus accommodat se pro sua natura in respect of the Prophets to whom he accommodates himself as they are capable 3. Respectu populi quibus alloquitur qui sunt vel statu naturali peccatores vel quomodocunque se habeant perterrefacti praesentiâ Dei in respect of the people to whom God speaks who are either sinners in their natural state or however the matter be with them they are terrified by the presence of God Exod. 20.19 Job
arise in the heart Thus our Saviour executing his prophetical office spake to his Disciples as they were able to hear 2. There is a perversness and disorder in the Childs will and affections Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth such a Child qui nunc incipit lallare to learn the word the nurse useth to bring it to sleep lullaby as also perversness And therefore God by his Prophets dealt with them as we with children Iniquity is bound up in the heart of a child and the rod of correction bringeth it out Psal 94. thou correctest in thy law Heb. 12. whereby we become to be partakers of his holiness Gods purpose therefore being to make men partakers of his Divine Nature which could not be all at once but as they departed from the iniquity which they had lived in He imparted his Righteousness and Holiness to them as they departed from their unrighteousness and unholiness till at length all corruption being wrought out they become partakers of the divine nature 2 Pet. 1. Observ Prophecie is but an imperfect thing and a part of that which is the whole For Christ and his Kingdom comprehends all Wisdom all Power all Virtue all Light all Joy all Fulness Joh. 11.8.9 Ephes 3.18 19. All the fulness of God Joh. 1.16 Col. 1.19 God himself is the fulness and perfection it self but to have this or that reveiled from God and to be able to declare it and reveil it again unto men is but a piece or part of that Fulness and Perfection So that had any one of the Prophets attained to the fulness of God and been brought to the Kingdom of heaven yet what he himself should speak to men or God speak to men by him is not the Fulness it self but an imperfect work And albeit he had received that inexhausted fountain of living waters of which our Saviour speaks Job 9. And out of his belly did flow rivers of living waters Joh. 7. Yet were these Rivers but imperfect for as the Streams how plentifully soever they flow yet are they but Streams and not the Fountain it self So though the Prophets spake the Oracles of God to the instruction and reformation of men yet were they all finite and imperfect And the reason is they are finite and imperfect who receive them Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the measure of him that receives it Learn from hence the duty of a good Evangelical Prophet to imitate God himself who spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parts Christ who spake as they were able to hear not to speak all at once Hence it is that to Prophesie is expounded by dropping the word Amos 17.16 to pour out the word by drops by little and little as the Vessel whereinto it is poured is able to receive it For a prudent Teacher ought to drop not to pour the Word all out at once for as he who pours water into a narrow mouthed Vessel if he pour all at once Operam aquam perdit he looseth both his labour and his liquour if he drops it it mollifieth and pierceth even the very stones Gutta cavat lapidem non vi sed saepe cadendo The falling drops will pierce a stone Not all at once but one by one This Moses well knew Deut. 32.2 This they well know who educate youth precept upon precept line upon line Isidore Hispalensis ingenio tardiore ligati labore studiis incumbent c. à Lapid in Amos 7.16 This is the Character of a Wise man Prov. 29.11 This prudency is observable in Abigail 1 Sam. 25.36 37. respectu temporis in respect of time in Elihu respectu personarum in respect of persons Job 32. In Discipulis respectu loci in the Disciples in respect of place Matth. 13.36 Ministris in the ministers Matth. 7. 1 Cor. 3.1 2. Objection Act. 20. How then do they deliver the whole counsel Many truths to some men are necessarily unknown because they are unworthy to receive them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth multiplicity of parts many parts The Syriack turns it all parts So that the point is God spake unto the Fathers by the Prophets in many parts Thus the Spirit of Wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapi. 7.22 1. The Reason of this in respect of God is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manifold wisdom of God Ephes 3.10 which cannot be voiced all at once but by many parts Rom. 11.25 1 Cor. 15.51 2 Thess 2.8 Matth. 13.17 1 Pet. 1.11 12. Rom. 8. 2. In respect of men is their fall into many inventions Ecclus. 7.29 And therefore had they great need to be recovered out of them by many parts of the Divine Wisdom There are the seeds of all plants scattered in the earth and therefore the Sun sends his beams and his rain falls his doctrine drops like the rain Observ 1. The Lord hath many secrets and mysteries to reveil unto his servants the Prophets There are many and several parts as it were of Gods Wisdom even of that which is to be communicated unto men Innumerable treasures of Wisdom hidden in Christ Col. 2.2 3. Dan. 2.28 29 46. There are mysteries of the kingdom of God Matth. 23.11 Mysteries of the royal law or law of the kingdom Jam. 2.8 c. Observ 2. Though the Lord reveiled things necessary to Salvation unto Moses Deut. 29.29 and consequently to others of the Prophets yet he reveiled not all his heavenly truths concerning his works past or to come at one time or to one man but by degrees according to his own will and pleasure Numb 12.7 8. But in process of time the longer the more and as any Prophet was more capable and foreseen of God to be more faithful So he communicated the more unto him as the day is enlightned by degrees and as the Church grew from infancy to youth and from youth to old age Gal. 4.1 2. And as the people were more able to bear for all ages could not bear all things Gal. 4.1 2. Joh. 16.12 13. Job 6.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After many several sorts and manners either in or unto the Prophets or by the Prophets to the people In the first notion we must understand that generally the Oracles of God were of four sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the first Temple 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains the holy Scriptures written by the Spirit of God which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagiographa holy writings 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prophecie which ended with Haggai Zachary and Malachy in the second Temple 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was heard after prophecie was ceased among the Jews in the time of the second Temple such was that Matth. 17.5 Hic est filius meus dilectus This is my beloved Son That to Paul Saul Saul why persecutest thou me Act. And that to Christ Joh. 12. I have glorified
God bound to them yet be dissolute and loose themselves self-love would perswade men to think they had deserved somewhat at Gods hands by some supposed excellency in themselves and therefore God beats down such proud thoughts Deut. 9.4 5 6. Rom. 3.3 2. Observe the incomparable privilege of the Jews above all other nations that Christ was sent to speak and preach to them peculiarly for though the end of his coming was to redeem all yet he came in the flesh to teach none but Jews Matth. 5.24 I am not sent but to the lost Sheep of Israel Matth. 10.5 6. Go not into the way of the Gentiles but go rather to the lost Sheep of the house of Israel yea though Salvation be to be published unto all yet were the Jews to have the first offer of it Matth. 10.6 Go rather c. as a vessel runs over the full table casts crumbs Salvation is primarily of the Jews read Acts 3.26 Vnto you first Acts 11.19 To the Jews only it was necessary that the word of God should be first spoken to you Acts 13.46 A caution to the Gentiles Rom. 11.20 3. Observe a principal ground and incentive unto all Parents and such as may be Parents to love and fear God there is nothing so much takes up the thoughts and desires of Parents as what may befal their posterity O that Ishmael might live in thy sight yea this is common to good and bad Believers and Unbelievers Thus Cain boding well to his Son Enoch builded a City and called it after his Sons name Yea the Philosopher saith that if Parents have thoughts and memory after this life they are taken up with care for their posterity for this is the Law of Adam 2 Sam 7.19 Vt quilibet fit solicitus defiderans prosperitatem posteritatis suae No man hates himself or his own flesh every one desires to live for ever which because he cannot in his own person he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there is no means so effectual for the accomplishment of this natural desire as to love and fear God this David acknowledgeth 2 Sam. 7. He sheweth mercy to thousands of them that love him and keep his Commandments Exod. 20.7 which discovers the great folly and want of providence even in those who would seem the most provident who hoard up wealth provide Houses and Lands for their children yet neither leave them the patrimony of good manners nor example of honest life in themselves The candle of the ungodly shall be put out Prov. O how much better was Timothy provided for 2 Tim. 1.5 Therefore God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the Hebrews for their Parents sakes which makes for Consolation of such as have ungodly Parents Ezek. 18.20 their Parents ungodliness cannot prejudice them let them look higher than their Fathers upon earth unto their Father in heaven Be perfect c. followers of God as dear children 4. Observe the Christian Faith levels the high thoughts and makes all equal although God spake not to them but to the Apostles yet he exaggerates the matter and saith he spake to us Theoph. 2. He hath spoken to us by his Son We read in Scripture of diverse Sons of God some more largely and improperly so called as those who are such by Office or Representation only Thus Magistrates are Gods and the sons of the most high Psal 82.6 Some by Creation and that either upon Earth as Adam was the Son of God Luk. 3.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.28 or in Heaven as the Angels Job 1.6 Some also are the Sons of God by Regeneration 1 Joh. 3.1 2. but by Eternal Generation out of himself God hath no Son except one Jesus Christ who is here described honorifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and the next verse By this Son God hath spoken to the Hebrews If we enquire into the reasons of this they will appear from the consideration of 1. God the Father who is he that spake 2. the Son by whom and 3. the Hebrews to whom he spake 1. For the disingagement and performance of Gods Truth and Mercy promised to that Nation under great variety of types and figures more properly Deut. 18. A Prophet will the Lord thy God raise up unto thee like unto me the reason of that promise is their Prayer 2. In regard of the Son by whom God spake he it is of whom all the Prophets witnessed the Wisdom Truth and Righteousness of God testified by the Law and the Prophets since therefore it pleased the Father to impart his Wisdom Truth and Righteousness unto men how could he do it fully and perfectly but by his own Son who is Essentially that Wisdom Truth and Righteousness how otherwise could the Divine Light be seen but by the Divine Light In thy light we shall see light Psal The Hebrews thought themselves forsaken of God in worse condition than their Fathers the Apostle shews the contrary that they had obtained greater Grace than their Fathers 1. An Argument of Gods unspeakable Love SO God loved the world that he gave his Son a Sic without a Sicut in him was no sin ut filium unigenitum daret ut omnis qui credit in illum non periret sed vitam aeternam haberet 1. He laid hold upon the Seed of Abraham Hebr. 2.16 he caught at it He was a Saviour from their sin Matth. 1. 2. Vt vitam habeant abundantius that they might have life and that more abundantly Joh. 10. The condition of the Hebrews under the Old Testament was but a state of servant-ship as being the Sons of the Law or Hagar which gendereth not to freedom but unto bondage Gal. 4.25 Hebr. 12.18 19. And therefore God spake to them by such Ministers and Instruments as were but Servants Such was Moses Mal. 4.4 Heb. 3.5 and by the Angels Act. 7.53 Rom. 15.8 Yea Christ himself was a Servant for this reason but the servile condition of the Jews and Gentiles being now to be advanced unto Son-ship God hath spoken unto us by his Son Gal. 4.1 2 3. Rom. 8.14 15. 2. An Argument of Gods wonderful dignation and condescent that he should not only seek reconciliation with his enemies but also for that purpose send his only Son to negotiate it 2 Cor. 5.19 20. Should a King send his Son how Mephibosheth wonders at David's condescent 2 Sam. 9.8 May not we much more we Gentiles who are Surrogatus Israel that David should look upon such dead dogs as we Gentiles are Dogs so our Saviour intimates Matth. 15.26 dead in trespasses and sins Were not God LOVE it self as David signifies and Christ the Son of his Love Col. 1. he would never condescend so low See how Abigal demean'd her self to him in a figure 1 Sam. 25.41 3. An Argument that God is at peace with us that he for his part is reconciled unto us so he loved us Enemies are
not wont to speak one to another Absolon spake to Amon his brother neither good nor bad 2 Sam. 13.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if enemies speak one to other it is in anger or by a third person But God who had spoken by his Prophets speaks now by his own Son and he who sees him sees his Father a token of reconciliation on Gods part hence Christ is called our peace Ephes 2.14 so that the enmity rests on our part and therefore God beseecheth us to be reconciled 2 Cor. 5.19 20. 4. Here 's then an end of all Mysteries Types Figures and Parabolical representations Grace and Truth came by Jesus Christ Joh. 1.17 for whatsoever is not truth is not presently a lie Dan. 7.16 19. and 11.2 the figurative Tabernacle is opposed to the true Heb. 8.2 the holiest of Holies to the true Holiest Hebr. 9.24 hence Christ is said to be the true light Joh. 1.9 the true bread Joh. 6.32 before God spake thus Omnia in figuris contingebant illis 1 Cor. 10. but now omnia nuda Hebr. 4. Moses was veiled but we behold with open face 2 Cor. 3.18 Coverdale velum scissum Behold the determination and satisfaction of all hopes desires and expectations The Son of God was the desire of all Nations Hag. 2.7 the quieting of all hopes the hope of Israel the Saviour thereof in time of trouble Jer. 14.8 and 17.13 our Lord the hope of Israel this hope defer'd afflicts the soul Prov. 13. He satisfieth and quiets or easeth the afflicted soul the consolation of Israel he puts an end to all expectations before that time the voice of the Prophets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecta re-expecta expect and expect again Isa 28.10 we turn it line upon line but the LXX I doubt not understood their tongue better than we do As cold water to the thirsty soul and as good news from a far Country such was Christ's appearing in the flesh to all mankind afflicted with hope and expectation Whence the Prophet O that thou wouldest rend the heavens and come down Isai 64. He at length puts an end to all desires hopes and expectations turns all hopes and expectations into vision and all desires into fruition He who in many parts and many wayes spake unto the Fathers by the Prophets hath spoken unto us not in the Prophets language expecta re-expecta but ecce qui loquebar ecce adsum c. See Isai 52. vers 6-10 Object Christ is called Hope Coloss 1.27 1 Tim. 1.1 1 Pet. 1. He is come but not appeared yet to us and we with him in glory 1 Joh. 3.1 2 3. Tit. 2.13 But what 's all this to us beloved hath God spoken to us he spake to the Hebrews are we Hebrews Interpretantur Hebraei transitores vel transeuntes quicunque radicem cordis in amore praesentis mundi non plantavere sed assiduis desideriis and superna transeunt qui peregrinationem terrae non diligunt pro habitatione patriae sed veram patriam inquirunt ipsi sunt vere Hebraei ad se scriptam esse credant hanc Epistolam Anselm in Praefat. ad Epist God speaks by his Son either immediately and personally or mediately by his Spirit and Apostles Disciples Ministers of his Word and he that heareth these heareth him so that it 's all one in regard of the message whether we hear the Son mediately or immediately Repreh Hath God then spoken to us by his Son the more shame for us do we no more respect the Father speaking to us O foolish people and unwise Is not he our Father that bought us do we no more respect the Son They will reverence my Son saith the Father Matth. 21. Is not he thy Saviour thy Redeemer that bought thee do we thus requite both the Father and the Son The Father testifieth of the Son and the Son testifieth of the Father No man knows the Father but the Son and he to whom the Son will reveil him Thus the Father seals and imprints his Image on the Son and the Son his character represents the Father Two Musical Instruments put together sound alike Thus the Virgin salutes Elizabeth affections of the soul meet in one c. But alas how justly may we take up the complaint of our Saviour Luk. 7.31 c. Nay beloved it is a matter whereof only we may be ashamed not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesom evil but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mischievous one Thou art inexcusable O man who ever thou art to whom God the Father hath spoken by his Son if yet thou continue in thy disobedience if I had not come unto them and spoken unto them they had had no sin but now they have no cloak for their sin This is the condemnation That light is come into the world and men love the darkness more than the light because their deeds are evil Wisdom cryes in the street Because I called c. and ye refused Prov. 1. therefore ye shall call and I will not hear A Prophet shall the Lord thy God raise up unto thee and it shall come to pass that whosoever will not hear Deut. 18.19 I will require it i. e. I will take vengeance on him So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is guilty of death from the hand of God Every soul shall be destroyed from among the people Act. 3.23 fulfilled upon the Jews who died in their sins Joh. 8.24 and wrath came upon them to the uttermost 1 Thess 2.16 Exhort Let us be exhorted to give audience to the Son of God to give credit to the Ambassadour of the Father 1. He is Gods Ambassadour therefore to be entertained with the same Reverence as the King himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.6 making himself equal with God Joh. 8.2 It is a business of the greatest moment to declare Gods Name unto his brethren Hebr. 2.12 Joh. 17. He came that we might have life and abundantiùs more abundantly Legatus pacis est quam pulchri pedes annuntiantium pacem pedes doctorum He is the messenger of peace how beautiful are the feet of them that love peace the feet of the teachers His business is not to charge us non postulat sacrificium he requires no sacrifice although he should require our Isaac yet we ought to give it but ostendit tibi ô homo quid boni sit c. he hath shewed thee O man what is good Mich. 6. 3. The business concerns us in special it is a Marriage he hath sent his Picture in types and figures that our Maker may be our husband now he sends his Son in person not to hear him and believe him Meretur excisionem è populo it deserves cutting off from the people Deut. 18. Contempt of an Ambassadour redounds to the Prince himself Hebr. 2.1 2 3. Sign Whether we give audience and credence to the Son of God whether do we believe the Son testifying of the Father Job
creation Jer. 10.11 The Gods that have not made the heavens and the earth shall perish from the earth and from beneath the heaven This work is done by Christ the character of the Father For by the word of the Lord the heavens were made and all the host of them by the breath of his mouth Psall 33.6 All things were made by him and without him there is nothing made that was made Joh. 1.3 and 5.19 The Son can do nothing of himself but what he seeth his Father do unto us there is one God the Father from whom are all thing and we in him and one Lord Jesus Christ by whom are all things and we in him 1 Cor. 8.6 2. The works of providence as preservation Act. 17.28 Confer with Col. 1.16 Heb. 1.3 Deliverance as that most notable one out of Egypt Exod. 20.2 Jude vers 5. quoniam Jesus salvans populum ex Egypto Vulg. Lat. in the same Chapter vers 22. Ye have seen that I have spoken to you from heaven Heb. 12. See that ye refuse not him that speaketh 3. Salvation Sanctification Election Illumination Vocation Justification Consolation Government sending out Prophets institution of Sacraments working of Miracles raising the Dead All wrought by Christ The names and attributes are common to Father and Son As the name of God by which Thomas calls him Joh. 20. My Lord and my God The image of the invisible God Col. 1.15 The God of glory Act. 7.2 to Christ 1 Cor. 2.8 King of kings and Lord of Lords 1 Tim. 6 15. to Christ Apoc. 17.14 Eternal Abraham calls the father Gen. 21.33 And before Abraham was I am Joh. 8.18 Good none good but God Marc. 10. Immutable Malach. 3.6 I am the Lord and change not Heb. 1.12 Thou art the Son and thy years shall not fail His greatness and ubiquity Great is the Lord Psal 134. And do not I fill heaven and earth saith the Lord Matth. 18.20 where two or three are gathered together in my name I am in the midst of them Power God the Father omnipotent the Son also unto me all power is given in heaven and in earth Matth. 28. Glorious Father Esay 6.1 2 3. The Seraphims cryed Holy holy holy Lord God of hosts heaven and earth are full of his glory which as often is applyed to Christ Joh. 12. where the Evangelist saith thus These things said Esay when he saw his glory and spake of him If Christ be the character of his Fathers being then is a Christian man the Character and express Image of God because he represents Christ who represents his Father He that saith he is in him ought himself so to walk as he walked 1 Joh. 2.6 And as the Father hath sealed the Son So he is his character so us and we also are his character 2 Cor. 1.22 God hath sealed us and given us the earnest of the Spirit in our hearts In whom also after ye believed ye were sealed with the holy Spirit of promise Eph. 1.3 and 4.30 Grieve not the holy Spirit by which ye are sealed against the day of redemption Behold then the dignity and excellency of Gods Saints they are the character and express image of his Being Christ the first and chief then they that are Christs as St. Paul speaks in another case Such is their excellent condition They are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his ways they live his life Ephes 4. They have his nature 2 Pet. 1.4 Yea I have said ye are Gods saith our Saviour Truly next to God and Christ they are They have his mark his character his express image in knowledge Col. 3.10 In righteousness and holiness of truth Ephes 4.24 Would not a man think it strange to find this Character and Image of God spoken of expresly by an Heathen Philosopher he is not in vain called Divine Plato in whom among many other sayings worthy a Divine we have this about the midst of his Dialogue Theaetetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very same which the Apostle speaks in the fore-named places And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then the ground of Gods love unto his Saints They have his character and express image upon them Similitudo est causa Amoris Joh. 15.9 10. And truly it ought to be the ground of Parents love unto their Children though we see the contrary too too ordinary This Child is like the Father this like the Mother in some lineaments of the face which of them is like to God God leaves not himself without witness to the world his Son is his witness the whole creation is his Image Rom. 1.16 He leaves not himself without testimony of his Seal No not in all the world some in every Nation he hath sealed some in every nation fear God and work righteousness Though God the Father hath forbidden us to make any image of himself thereby to know remember or worship him yet he hath his effigies and image of himself by himself Yea he hath sent him into the world and will send him that by him we may know the Father and through his name come unto and worship the Father Joh. 14.8 9 10. This discovers their folly who do not imitate but counterfeit Gods Images such are they who please themselves in outward shews of Religion only whether instituted of men or of Gods ordaining if rested in having a form of godliness but denying the power of it of whom we may truly say as Plato said Those who made Images of God if they knew that which they go about to represent they would never counterfeit an outward form of it Do they think so highly of the shews of Religion How highly would they conceive of God himself if they knew him But greater is their folly and impiety who neglecting that spotless and blameless Character and Image of God frame to themselves an abominable Idea and form of God such as they themselves approve of as because they are dissemblers and hypocrites they fashion God like themselves will have him say one thing in his Word and mean the contrary Such as fancy themselves God's Saints and Chosen and then fancy God so enamoured of them so over indulgent to them that though they live and continue in sin yet he 'l not see it Such some of the old Hereticks are reported to have been And I pray God there be none such in our days Thus many fancy God as the old Heathen did a topical God confine him and his worship to a place So the Samaritan woman Joh. 4.20 Our father 's worshipped God in this mountain she understood the Mount Gerizim where the Samaritan Temple was built Others imagine God such as allows them to be covetous so they acknowledge him for the Author of their wealth and say with the bloody Shepherd Zach. 11.5 Blessed be God for I am rich And this is the vulgar conceit of God Many there are
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
1. For although David were a King set upon Gods holy hill of Sion yet the beginning of the Psalm as also what followeth to have the heathen for his inheritance and the uttermost parts of the earth for his possession To rule the people with a rod of iron and break them in pieces like a potters vessel To command the kings or judges of the earth to serve with fear and rejoyce with trembling To command them to kiss the Son and to trust in him and to pronounce them blessed that so do All these Royalties are proper to the King Christ and no way competible to David 2. Besides the holy Apostles cite and apply the words of this Psalm unto Christ Act. 4 25 26 27 and 13.33 3. Lastly many of the Jews themselves acknowledge that this Psalm speaks of the promised Messiah We shall first consider Gods owning of his Son where we shall first shew in what sence Christ is the Son of God and the Angels are not So a Son of God may be considered 1. Generally or largely 2. Specially and strictly 1. Generally and more largely And so it is said of the Angels that they are the Sons of God Job 1.6 The Sons of God came to present themselves before the Lord And 2.1 and 28.7 The morning stars sang together and all the sons of God for joy These make joy in heaven when the foundation of the new world is laid when a sinner repents This Sonship is by Creation And thus Adam was the son of God Luk. 3.38 And we are his off-spring Act. 17.28 The Angels also are said to be Gods by representation and that both of spiritual nature and also of office as Magistrates are upon earth as Psal 82.6 I have said ye are Gods Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.7 worship him all ye Gods and that more eminently than any earthly Prince 2. More especially and as the Apostle here takes Sonship for an eternal and perpetual begetting out of the very Essence and substance of the Father and into the like yea the same nature and substance again so it is most truly and eternally removed from or denyed unto the Angels 1. whence we may observe that though there be many kinds of Sonship which the Lord communicates unto his Creatures yet the last described is not communicable to any Creature no not the Angels Angels and Men are capable of Gods Sonship by Creation Office and representation through the Grace of God yea men are capable of Sonship by adoption and regeneration but none of the eternal perpetual coessential Sonship but Christ that is his prerogative and peculiar for ever 2. Though some of the Angels excell others in Wisdom Power Holiness Dignity and Blessedness yet they come infinitely short of Christ in all these The very Seraphims hide their faces before him Esay 6.2 And all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and Angels worship him and give glory to him Revel 5.11 12 13. 2. Thus far we have considered these words negatively removing them from the Angels as not capable of them Come we now to consider them affirmatively God hath said to Jesus Christ Thou art my Son c. In them consider we 1. The Fathers agnition acknowledgement and owning of his Son or his honourable Testimony given unto him Thou art my Son 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers reason and confirmation of that agnition owning and honourable Testimony given unto his Son his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mark whereby he owns him and proves him to be his Son This day have I begotten thee 1. The Father acknowledgeth his Son Thou art my Son That the Father acknowledgeth his Son appears by many Testimonies besides this in the Text and the neighbour words This is my well beloved Son in whom I am well pleased This Testimony he gave at his Sons Baptism and again in the holy Mount and Joh. 12.28 I have glorified thy name and I will glorifie it again As for reason of this Point as we properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstration a priori from the cause there can be none alledged out of God because God himself is the cause and first of causes And therefore that only in the Text which I call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Lord himself demonstrates this point I assign for the reason of it Observ 1. Here is express mention of the second Person in the Trinity even in the old Testament twice in the second Psalm out of which the Text is taken vers 7.12 He is both the King and the Kings Son i. e. the Fathers Son into whose hand David prayed that the judgement and government of the World might be put and his work hastened Psal 72.1 For the whole Psalm especially the 5 7 8 13 14 17. verses cannot be understood of the figurative but of the spiritual and heavenly Solomon So Esay 9. and 6. Vnto us a child is born and unto us a son is given Prov. 30.4 Agur saith to Ithiel and Vchal what is his name i. e. Gods name and what is his Sons name none can tell but Ithiel and Vchal one with whom God is and whom God strengthens Dan. 3.24 25. Where though he whom the King calls the Son of God the three captives call an Angel yet it seems to be the same Angel which delivered and redeemed Jacob Gen. 48.16 viz. The Angel of the Covenant Mal. 3.1 And whereas Dan. 7.13.14 Christ is called the Son of man yet that is not only or mainly in relation to his future incarnation but because he is the Son of the heavenly man or man who is in heaven that is of God himself as our blessed Saviour speaks Joh. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is a twofold man an earthly and an heavenly man 1 Cor. 15.47 48. And if there ad not first been a man in heaven as one argues well how could there have been a man on earth Created after his Image or Similitude Gen. 1.26 27. Yea the Knowledge of the Son of God is as ancient as any Revelation concerning God Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded Psal The Lord in the beginning i. e. in filio and in wisdom hast thou made them all Joh. 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium quod sic M. Scri. V. L. dixi vobis Observ 2. This makes exceedingly for the confirmation of the Christian Faith Christian Religion is no novel no new Religion as some Hereticks charged it There neither is nor hath been any other name by which we can or could or ever shall be saved than Jesus Christ yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day and the same for ever Observ 3. Observe howsoever men have despised the Son of God Isai 53.3 Yea he was in the world and the world knew him not he came to his own and his own received him not Joh. 1.10 11. Yea howsoever he were evil intreated by
us Admit Christ to sit in his throne and take possession of thee and he will admit thee to sit with him in his Throne What though we be weak yet we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted like as we are Let us therefore come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need He is able to save for evermore he ever lives to make intercession for us Heb. 7.25 Lay aside every weight and the sin that so easily besets us and run with patience i. e. the Cross of Christ unto the race that is set before us Looking unto Jesus the author and finisher of our faith who for the joy that was se◠before him endured the cross despised the shame and is set down at the right hand of the throne of God Be of good courage Joh. 16. ult Christ hath overcome the world and he will enable thee to overcome it He hath raised up the Lord and he will raise us up by his own power 1 Cor. 6.17 Yea and make us sit together in heavenly things in Christ Ephes 2.6 He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among princes and to make them inherit the throne of glory 1 Sam. 2.8 More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scepter of righteousness is the scepter of thy kingdom WHerein observe 1. Christ hath a kingdom 2. Christ hath a Scepter of his Kingdom 3. That Scepter is a Scepter◠equity 1. What is a Kingdom See Notes on Jerem. 23.5 2. What the Scepter of that Kingdom is 1. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly a rod or staff growing out of the root body or branch of a tree 2. Because tribes were wont to be distingushed by such staves Numb 1.17 1 2 3. it 's taken for a tribe or family Gen. 45. All the tribes of Israel are twelve which proceeded from Jacob as so many branches from the same stock Numb 1.4 3. Because all tribes and families proceeding from one stock had one common Governour it s taken for the Governour and Government it self whereof it is the sign 1. 'T is taken for the Governour The Scepter shall not be taken from Juda. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince Thus what we read 2 Sam. 7.7 Spake I a word with any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Israel For which we have 1 Chron. 17.6 Spake I a word to any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judges of Israel 'T is used also for the government it self So Esay 10.5 Ashur the rod of mine anger Esay 14.5 The Lord hath broken the scepter the Chaldee turneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power Zach. 10. ult The scepter of Egypt i. e. the Dominion Chald. Paraphr The same word is used for a shepherds staff or hook wherewithal he governs his flock as a King governs his people Christ hath a Scepter it is insigne principatus a sign and token of soveraignty and authority and is sometime taken for the Authority it self Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Princes of Israel had their staves or scepters the word is the same Numb 21.18 The princes dig'd the well the nobles of the people dig'd it with their staves or scepters The prince of Moab had a strong staff or scepter Jer. 48.17 how is the strong staff broken and the beautiful rod Christ hath a Scepter of Grace and Clemency Esth 4.12 Of Severity and Judgement Psal 2. Revel 12. Why hath he a Scepter God the Father who hath invested him and honoured him with Soveraignty and Authority He in Wisdom strengthens him and arms him with a Scepter which is his Power and Dominion There is not any Authority established in any Commonwealth but it hath a certain power annexed unto it otherwise the authority it self would become contemptible and be despised ye know the fable of the frogs desiring a King If therefore Christ our Lord hath Soveraignty and Authority He must also have a Scepter Power Dominion and Strength to keep and vindicate his Soveraignty from contempt The Lord God the Father therefore having given a throne unto Jesus Christ Psal 110.1 The Lord said unto my Lord Chald. his word sit thou on my right hand c. there 's his Throne then follows his Scepter The Lord will send out of Sion the rod or scepter of thy strength Rule thou in the midst of thine enemies the rod or scepter i. e. the powerful word of thy Kingdom If we now enquire what special word this is which is the Scepter of Christ What is it else but the word of his patience as the Angel calls it Revel 3.10 i. e. the word of his Cross whereby he subdues all things unto himself So the Kingdom of Christ is joyned with patience Revel 1.9 I John your Brother and companion in the Kingdom and patience of Jesus Christ Observ 1. This discovers the Soveraignty Authority and Dominion of Jesus Christ All power is given unto him in Heaven and earth Observ 2. Jesus Christ is the true Messiah proved undeniably against all Jews and Judaically minded men The Scepter shall not depart from Judah until Shiloh i. e. the Son of God Chald. the Messiah come Christ being now born in the flesh the Scepter departed from the Macchabean race and passed to Herod an Edomite Repreh This makes for the terrour of ungodly men the Rebels against Christ's Kingdom who oppose his Government and slight his Authority and Dominion over them What else do we more or less all of us Beloved when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his Brother shall be in danger of the Judgment yet who regards the power of this Kings anger so far as to curb and check his own I say unto you love your enemies c. I say unto you swear not at all Who if himself swear not hears not dayly oaths and curses and blasphemies even against the King of Heaven and earth and yet is silent Who regards the power and Dominion of this King who is perswaded that he hath a Scepter Judge not that ye be not judged yet who judgeth not his Brother Be not drunk with wine c. Yet maugre all those Edicts from the most potent King we dare do or leave undone any thing contrary to what he either commands or forbids How wast thou not afraid to stretch forth thy hand to destroy the Lords anointed To tread under foot the Son of God The Laws of all nations have made it treason and punish with death any plot or design against the person of the Prince Our thoughts words and deeds our tongue and our doings are
erroneous apprehensions read we not only of the Jews touching the bread from heaven Joh. 6.41 but also of his own Disciples vers 60-66 Joh. 8.21 22 23. Observ 4. Who do or can o◠are fit to speak of the world to come who but Apostles Apostolical spiritual men men delivered from the present evil world These know the Mysteries c. Matth. 13. Unto these the world to come and the things belonging unto it they are reveiled 1 Cor. 2. Observ 5. Hence it will not be difficult to discern of what world we are we discern by mens speech of what country they are whether home-born or forreigners and strangers So Ephes 2.9 Whether forreigners and strangers or fellow Citizens with the Saints Ephes 2. Joh. 3.31 32. He that comes from above He that speaks of the earth Laudibus arguitur vini vinosus Homerus Loquere ut te videam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristides Out of the aboundance of the heart the mouth speaketh Jam. 3.14 17. Repreh 1. But if speaking or writing which indeed is here understood will not serve the turn then this reprehends those who speak of the world to come although they live according to the course of this world This therefore reprehends that affected holy talk which proceeds from a corrupt heart This is monstrous in nature as our Saviour implys Matth. 12.34 Nothing comes out of the sack but was before in the sack Gallick Proverb A fountain sendeth not forth bitter water and sweet Jam. 3.11 This is specially their fault who speak their hear-says such as talk of far Countries with a great deal of confidence which they never saw such as speak of good things whereof they have no share bear false witness they tell tales though they speak what is the truth for to lye formaliter is to speak what is contrary to our mind and the truth whereof we are not perswaded Therefore the evil spirit was silenced Mar. 1. and the spirit of divination cast out And the time shall come when God will make the diviners mad when men shall not dare to speak what they read only as water out of a Cistern but Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then they shall not dare to speak what they take up upon trust for truth but what God hath wrought in them and by them Rom. 15.18 When that of the Apostle shall be obeyed Let him that speaketh speak as the oracles of God 1 Pet. 4.11 as one that hath Vrim and Thummim in his breast when they shall not dare to speak but what they are inwardly moved to speak by the holy Ghost Repreh 2. Who mind and speak only of the present world and the things of it What they shall eat drink and wherewith they shall be cloathed After which things the Gentiles seek And therefore such thoughts and speeches are unworthy of Christian men See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 3. Those whose thoughts and words are only of the evil or sinful world Rom. 1.28.31 who account it a discourse worthy the world to come to censure deride and scoff at slander and reproach Good God! is this the Reformation we have covenanted James 3.6 Exhortation To hear and read them who speak of so noble and excellent a subject Philip 3.20 Their mind their heart is conversant in the world to come Col. 3.1 Yea that world is in their heart and out of the abundance of the heart the mouth speaketh they are strangers here they speak the oracles of God Exhortation 2. To speak of that world to come This is in special the Ministers duty Titus 2.7.8 The leaves of the tree of Life heal the nations Revel 22.2 But because he is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it belongs to all Col. 4.6 with grace seasoned with salt it 's to last to another world A lying tongue is but for a moment Prov. 12.19 See the Fellow Travellers of their Journey and the end of it Malac. 3.16 The Lord heard c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. God hath not put the world to come in subjection to the Angels where we must enquire 1. What Angels are here meant 2. What it is to put or not to put in subjection unto them 1. By Angels here are not to be understood the Saints who by office are Angels Revel 2.3 2. Nor the faln Angels here who shall not always be permitted to range in this world much less to have any power in the world being thrown out of the Angels world John 8.44 2 Pet. 2.4 Jude vers 6. This therefore must be understood of Elect Angels yea of the most glorious of them who though they be holy and excellent creatures and have been ever obedient yet must they content themselves with their own The truth of this appears Dan. 12.6 where speaking of the world to come one of the Angels said to the man cloathed with linnen how long shall it be c. Ephes 3.9 10. Thus 1 Pet. 1.12 there are some things belonging unto us The angels desire to look into Reason 1. God the Father disposeth of all things according to his own will Dan. 4.35 2. The World to come is Christ's Kingdom wherein he Reigns and Rules as Soveraign Lord Lord Paramount Dan. 7.14 Psal 18.47 Psal 144.2 Who subdueth the people under me put all things under his feet Psal 8.6 1 Chron. 22.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The subjects of Christ are free-men Joh. 8.36 Where the Spirit is there is liberty 2 Cor. 3.17 But they who are under the Law and so under the disposition of Angels they are under the spirit of bondage and against the Law and against the Will of God reveiled in his Law 1 Tim. 1.9 whence it is they have no peace which is the effect of righteousness Esay 32. which is not by the Law Gal. 2.21 though it be witnessed by the Law Rom. 3.21 But the Lord Jesus Christ being the essential Righteousness and the Lord our Righteousness Jerem. 23.6 he is also our peace and from him proceeds our peace Eph. 14.15 Whereas under the Law whatever obedience we perform it is elicited and drawn from us by the spirit of bondage and so by fear Rom. 8.15 In the day of Gods power the people are exceeding willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 110.3 All this the Angels themselves acknowledge Luk. 2. When Christ was born Glory to God on high and on earth peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here it may be doubted 1. Hath the Lord put the world that now is in subjection to the Angels I answer The world present and to come may be considered Either 1. With respect to different times under the Law and under the Gospel Or 2. With respect to different persons whereof some do live in this present evil world yet are not of it c. Of whom the world is not worthy Heb. 11. The Lord governed the world as yet under the Law by the
Whatever they find not in their great Master they cry down as Superstitious or Popish or Pelagianism or Arminianism or some sin or other which they understand not Nor do I speak this any way in favour of the present pretended Festival whatever reports I have gone thorough Sure I am since I have known God and his ways in some measure I never was a zealot for those or any such holy-days as they call them by Antiphrasis The Lord knows and some good men have also known that these Festivals especially have been my days of mourning Who so ignorant that he hath not known how this Feast of Christmas hath been that I say not how it is kept throughout this Nation What masking what mumming what carding what dicing what gluttony what drunkenness what chambering what wontonness what turning nights into days and days into nights This Feast was occasioned by those most licentious Saturnalians and they have indeed for many years become very like them only worse and that not only by connivance of Authority but I speak knowingly and experimently by the countenance and command of Authority So that it was held a greater crime to oppose than to commit these outrages All these things have been held lawful under the name of Christmas Whereas an indifferent man who knew any thing of God and Christ might rightly judge that the keeping of this Festival might seem to be the memorial not of Christ Incarnate but of the Devil incarnate What marvel then if that of the Prophet be fulfilled I will turn their feasts into mourning c. Amos 8.10 Yet what the Apostle speaks of the Sabbath there remaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of a Sabbath for the people of God So no doubt there remaineth a Christmas and a keeping of a Christmas for the Children of God Luk. 1.14 Many shall rejoyce at his birth i. e. John the Baptists who is the true Elijah Matt. 17.12 13. and when that shall be fulfilled Psal 22.27 That all the ends of the earth remember themselves they who have forgotten their God and now remember themselves of God that 's Zachariah and now turn to the Lord that 's Elijahs the Tishbites John the turners work Then when this John this grace of the Lord for conversion of sinners and turning them to the Lord is born in us When the grace of the Lord that bringeth salvation to all men appears in us and heals us c. Then will there be great joy at such a birth Therefore I told you that in the Eastern part of the holy Land where Elias appeared was the River Arnon a son of exultation joy and jubilation How much more joy shall be at the birth of Christ whose forerunner John is He who is the desire of all nations Hag. 2.7 How can he not be the joy of all Nations and people Luk. 2. when he cometh when the desire cometh it is a tree of life Prov. 13.11 19. joy unspeakable and full of glory 1 Pet. 1.8 what else mean those words Joh. 1. The word was made flesh and dwelt in us This is the opening of that great Mystery See Notes on Gal. 1.19 The joyful message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of Christ come in the flesh So the word properly signifieth for what benefit is it unto me that Christ was partaker of others flesh so many hundred years ago if he take not part of my flesh also Whence St. John hath left it for a sign and token of a good Spirit which is of God to confess that Christ is come in the flesh 1 Joh. 4.2 An argument of great joy not such as runs over at the lips a joy of will asses No the joy is spiritual and they only who are spiritually-minded can truly so rejoyce Exhort As Christ is partaker of our flesh and blood so be we exhorted to be partakers of Christs flesh and blood to become members of his body of his flesh and of his bones Eph. 5.30 So great and precious promises are made unto us 2 Pet. 1. if we shall be partakers of the divine nature having escaped the corruption that is in the world through lusts that 's a principle means We are partakers of Christ if we hold the beginning of our confidence stedfast unto the end Heb. 3.14 The end is death not the death of the body unto which some ascribe more than to the death of Christ it is the death of the sinful wicked life He who continueth to the end shall be saved Matth. 24. Ye have heard what end the Lord gave Job Job 5.11 Job 19.26 Believed that he should see God in his flesh in his faith he persevered unto the death of the sinful life and he did see God in his flesh Job 42.5 But now mine eyes see thee Be followers of them who through faith and patience inherit the promises Heb. 6.12 and 10.36 Note hence the wonderful condescent of the Lord Jesus who though he were the I am Jehovah the Lord So he who in the old Testament is called Jehovah he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord in the New Though he were in the form of God and thought it no robbery to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal things or equalities with God he humbled himself c. Phil. 2. A wonderful dignation such as astonished the Lycaonians Act. 14.11 12. though they were mistaken The Gods are come down to us in the likeness of men yea David one of Gods Seers or Prophets who had a a clearer sight of these things admired at so gracious a condescent Psal 83.4 5. The heavens the sun moon and stars those excellent works of God are wonderful What is man c. This the Apostle understands to be spoken of Christ Heb. 2.6 Observ 2. The great love of the Son of God c. See Notes on Joh. 1.12 Observ 3. Christ taking part of flesh and blood God is no accepter of persons Ibidem Tros Tyriusque mihi nullo discrimine habetur It is not said that he took part of Noble Royal Wise Learned Flesh and Blood but generally he took part of flesh and blood and to manifest the community of this participation he was born in a common Inn whence it is that we read of a common faith Tit. 1.4 and a common Salvation Jude Verse 3. Observ 4. Christ was true man so much the Holy Ghost expresseth where he is said to take part of flesh and blood Thus we understand the Apostle Phil. 2.8 when he saith Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as notes the reality verity and truth of a thing when therefore he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as a man it 's meant he was truly a man Thus much is understood by those common effects and accidents of humane nature as when he is said to be hungry and thirsty to eat drink sleep to be weary to watch and other like because these befal all mankind but other
he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then
us and in us he walketh in the midst of the seven golden candlesticks which are the seven Churches Apoc. 2.1 He is now passing by us O call and cry unto him Jesus thou Son of David c. Then he will have compassion on thee and restore thee to thy sight which done remember thou do as they did Fellow Jesus in the way of holiness This holiness is either more general as it is opposed to all manner of uncleanness a most undefiled unspotted perfect purity free from all kind of pollution and filthiness 2 Cor. 7.1 Cleanse your selves from all pollution of flesh and spirit and perfect holiness c. Or 2. More special as it is opposed unto unchastity and incontinency and so it signifieth a cleanness or pureness from fornication and whoredom 1 Cor. 7.34 The unmarried woman cares for the things of the Lord that she may be holy both in body and in spirit So 1 Thess 4.3 Sanctification is described to be an abstinence from fornication And in this general sence and special also it is taken in the Text. Holiness is a part of God's Image which being considered according to the terms of it it notes a separation from one and an application to another this was figured in the Old Law and so it was only Ceremonial or Legal holiness which stood only in meats and drinks and carnal Ordinances c. Heb. 9.10 which typified the Moral and Divine Holiness and that which properly can be called holiness which is here meant This Holiness hath for the term a quo whence the separation is made all carnal and spiritual uncleanness yea all truly so called pollution of flesh and spirit 2 Cor. 7.1.2 The term ad quem that to which the application is made is God himself and his righteousness which righteousness and holiness are oftentimes taken one for the other Hebr. 12.10 11. Thus God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as in nature and being he is severed from all his creatures yet he supports them all and all move and have their being in him he is dedicate and applied unto himself As the first and last from whom are all and to whom are all things This Holiness is either 1. Of things Or 2. Of persons 1. Of things So the Christian Faith is an holy faith Jude v. 20. the Christian calling an holy calling 2 Tim. 2.9 The Scriptures are holy Rom. 1.2 The Law is holy and the commandment holy Rom. 7.12 The Christian conversation an holy conversation 2 Pet. 3.11 In a word whatever is either a part of the Holiness it self or tends to make men Saints and holy ones of God 2. The Holiness of persons is that part of God's Image remaining in the Saints whereby they become like unto God holy as he is holy it is a godly walking in the light of God's Saints an Heavenly Communion and Society in the Love of God's Spirit A Conversation well pleasing unto God delightful to the blessed Angels beseeming and worthy of men As for natural things they have neither holiness nor unholiness in themselves but they get a name only from the use of them To the pure all things are pure but to them c. Tit. 1.15 But of it self nothing is common or unclean So the Apostle Rom. 14.14 I know and am perswaded that there is nothing unclean of it self So that what we read Job 15.15 The heavens are not clean in his sight however in many mens mouths yet ought to receive the true estimate according to God's own judgement Job 42. for 't is the speech of Eliphaz against whom the Lord is angry as also with the other two friends of Job as he saith vers 7. My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Joh hath Now among the things which Eliphaz spake unrightly of God this may be one That the heavens are not clean in his sight for besides that the heavens are the work of Gods hands Psal 102.25 and all his creatures very good Gen. 1. The heavens are the throne of God Act. 7.49 And God's will is done in heaven Matth. 6.10 We read no where in all the Scripture this testimony of Eliphaz only excepted that the heavens are unholy and unclean Besides all this the Prophet David calls the heaven holy Psal 20.6 He will hear him from his holy heaven or the heaven of his holiness This Holiness we are to follow i. e. eagerly and earnestly to pursue as was shewn before I shall repeat nothing but only shew wherein Holiness is to be followed for whereas some restrain Holiness to some certain actions Holiness is more large and is exercised in holy things spiritual words good Doctrine Psalms Hymns spiritual Songs and praises of God the godly ways of our Callings wherein we serve God with a pure heart a good conscience and in an holy life So that Holiness informs the whole Christian mans Conversation The Reason of this is considerable 1. In regard of God it is his will 1 Thess 4.3 and with this will we ought with all readiness to comply that it be done willingly if we enquire into a Reason of that Will for surely God's Will is not unreasonable or indeliberate it is for the most Noble and Honourable end and most profitable unto us that may be that he might assimilate us and make us like unto himself so he reasons Be ye holy for I am holy 2. A second Reason is in regard of our selves and that in regard of a double necessity 1. Praecepti of Precept in answer to the will of God which inferrs our Duty 2. Medii of means expressed in the Text Without which no man shall see the Lord. As he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 3.5 But it seems this exhortation is to a thing impossible an so ipso facto no Duty for the seven Angels Apoc. 15.4 sing thus unto the Lord Who shall not fear thee O Lord and glorifie thy name for thou only art holy Now if he be only holy what hope have we to be so But for our comfort in the verse before he is called the King of Saints Saints therefore and holy ones there are and why may not we be such 'T is true God alone is holy as he is said to be only good i. e. essentially and properly There is none good but God Matth. 19. None holy but he he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet many men and Angels are and may be truly said to be good by participation of his goodness and holy by the participation of his holiness as the Scripture speaks Heb. 12.10 2. Again here it may be doubted we are exhorted to follow peace with all men is this second exhortation of equal extent with the first must
or rather the integrity of one and the same Both 1. From the loss and that which always attends upon the loss the shame they are deceived And 2. The danger of that deceit the more near and inward the more dangerous they are self-deceivers or as 't is in the Syriac deceivers of their own souls And this method I intend to follow considering the words 1. As one entire precept And 2. A reason of it 1. In the precept is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The operative word And 2. The operation or doing of that word unto which is opposed the sole hearing of it The word is either inward or out-outward 1. The inward word is that which was in the beginning the essential word of God whereby God hath done and spoken all things in the first and second creation whence it is that where God in the Old Testament is said to do or say any thing the Chaldee Paraphrast turns it thus God did or said so and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Examples are infinite According to which notion many places in the New Testament may be understood Thus where Moses tells Israel The word is nigh thee in thy mouth and in thine heart Chald. O that we had one like Moses that might go up to Heaven for us But no man hath ascended up to Heaven but the Son of man who is in Heaven Joh. 3.13 Tharg The Law is not beyond the great Sea that thou should say O that we had one like Jonas the Prophet that might go down to the bottom of the Sea and bring it to us Things hidden are in Heaven or beyond the Sea in far places not so the word S. Paul understood him to speak as well of Christ as of the Law Rom. 10.6 Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ from the dead but what saith the Scripture The word is nigh thee in thy mouth and in thy heart that is the word which we preach the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the verse before the Text that inward word for if he had meant any other he had not satisfied the doubt Thus we may understand Hebr. 4.12 13. 1. Pet. 1.23 24 25. According to S. Austin S. Anselm Aquinas Hugo Cardinalis and others who interpret the word in the Text verbum increatum for this word preacheth to the inward ear as the other to the outward Ephes 2.17 Hebr. 12.25 and from the beginning God hath spoken so much unto all and every man that should they be written every one the world it self could not contain the Books that should be written Which yet may be understood of the outward word which gives testimony unto the inward which is the pattern and measure of the outward And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and commandment are all one For whereas God is the essential Truth Wisdom Righteousness and Holiness And the Son of God the engrafted inward Word the essential Image of God And man having been made according to that image and fall'n from it is to be renewed according to the outward Word The outward Word is the image of the inward a Word of Truth Wisdom Righteousness and Holiness for the whole outward word is either 1. In proportion to the understanding and so 't is a word of information containing testimonies of Divine Truths concerning things good and evil and Histories concerning persons Or 2. In proportion to the will and so 't is a word of reformation in Righteousness containing precepts 1. Affirmative commanding things to be done c. And 2. Negative prohibiting things which are to be left undone Or 3. In proportion to the affections containing the Sanctions of the Divine Preceps and Prohibitions And those either 1. Promises exciting Love Delight Hope Joy and the like Or 2. Threatnings exciting Fear Grief Carefulness Indignation and such like And unto these or some of these parts the whole outward word may be reduced Which word is the Sphere of the Christian's Activity the word whereof we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of figments and fables but there have been and are too many such who follow cunningly devised fables and prophesie out of their own heart and call it Gods word The Apostle would not have us fictores but factores as the vulgar hath it not players or prayers with the word but workers but doers of it This doing of the Word must be answerable to the Word it self inward and outward whence proceeds the inward and outward Righteousness For the trees of Righteousness being rooted and grounded in Love bring forth fruit upward the fruits of Righteousness which are in Jesus Christ to the glory and praise of God And thus to do the word is opere adimplere saith Aquinas there is a vacuum where obedience is wanting such is before the new Creation as there was before the old And therefore when God Jer. 4. had complained that his people were wise to do evil but to do good they knew not he presently adds I beheld the earth and lo it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void The doing of the word fills up that vacuum which is done as well by passion as action by suffering according to the will of God as by doing as well by omitting what the word prohibites as by performing what the word commands Thus holy David concludes that Psal 15. which hath more negatives than affirmitives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth these things yea where there are more negatives or actions to be left undone than affirmative precepts The just man is said to do that which is lawful and right Ezech. 18. And the ten Commandments which are the ten words to be done are most of them negatives and contain things to be left undone So that to be doers of the Word is to be obedient unto the Word and so one Translation renders the Text Este ii qui sermoni pareatis such as obey the word and because his servant a man is whom he obeys be ye servants of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Syriach hath it which word signifieth as well to serve as to do And in this large sence hearers may be also doers of the Word whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand hearers or students as the word signifieth let them hear on in God's name benefacitis saith St. Peter such are not hearers only These are such as give the word the hearing but do what they list themselves such were they in Jer. 43. and Ezech. 33. Such are the Israelites which signifie the hearers of God and typifie a sect of our days as notable for hearing as they for their golden ear-rings of which Aaron and Gideon made idols as these do of their hearing
word and not a doer of the word he hears he deceiveth himself his bearing is all in vain But he which is not a forgetful hearer of the word but a doer of the work shall be blessed in his deed Therefore if any man among you seems to be religious and bridleth not his tongue but deceiveth himself this man's religion is in vain That is if any one thinks he serveth God because he is a hearer of his word and is not ruled by the word he hears he deceiveth himself his hearing is not Gods service it 's but vain Religion For not the hearers of the Law are just before God but the doers of the law shall be justified Rom. 2.13 Therefore the doing of the word of God is God's service the doing of the word of God is pure and undefiled Religion before God and the Father So that we may here take notice of two several things which do oppose Religion 1. Idleness the defect of all service both to God and Man And 2. Atheism the defect of that service which is due to God alone 1. Idleness doth oppose Religion because it is pulvinar Diaboli the devils cushion his pillow his chief reposal for when the unclean spirit can find no rest in their hearts which are well employed he rests in such as are at ease in Sian Therefore is St. Hieroms moral in his Epistle ad Rusticum semper aliquid boni operis facito For idleness is the very sink of all sin But God is not wanting unto him that is well occupied but where idleness prevails the natural heat is quenched the spirits dulled the body filled with all manner of obstructions and malignant humours the person is benummed with laziness The soul also is contaminated where the mind is idle for by religious exercise the mind is purified like the purest waters in the swiftest streams but by sloath and idleness it putrifieth like waters in a standing pool Therefore send thy servant unto labour that he be not idle for idleness teacheth much evil Ecclus 33.27 For briars and thorns nettles and noysome weeds spring up where the ground is left untilled therefore an idle person doth in vain conceive that there is in him Religion for such as are indeed religious are labourers in God's Vineyard but such as stand idle are not yet come in Matth. 20. Such as are indeed religious Till the earth break up the fallow ground of their hearts and in due season bring forth love joy peace long suffering gentleness goodness faith meekness temperance the fruits of the holy Spirit But such as intermit all exercise and live like drones on that which others gather think it too cold in Winter and in Summer too hot to plough So that the ground of his heart is a field over grown with thorns and nettles cover the face thereof Prov. 24.31 For the nettles of concupiscence and the thorny cares of this world spring up where the garden of our souls through sloath is left undressed therefore be it far from us to place Religion in a bare Profession or in that lazy service for which the world contends viz. a strong perswasion that we have nought to do but only to believe that all is done for us already For in the day when God makes up his jewels it shall be known who are righteous and who are not who have served him and who have served him not Mal. 3. ult 2. Secondly Atheism is Religions foe for Atheism doth deny a Deity and by consequence that service which is due thereto for that is true of Atheists which Martial speaks of Selius Nullos esse Deos inane Coelum Affirmat Selius probatque quòd se Factum dum negat haec vidit beatum This is the Psalmist's fool which saith in his heart there is no God Psal 14.1 And what consequence doth such deduce from hence but this Therefore 't is in vain to serve God And what profit have we by keeping his commandments Mal. 3.14 When those bloody wars between Hugonites and Papists were violently persued in France some there were which laughed them both to scorn because they were such fools as for Religion to lose their lives and fortunes These fellows were of Lucretius mind who thought that man Leviathan like was placed in the world to take his pastime therein therefore when he observed that some did chuse a virtuous rather than a voluptuous life he seemed to deplore their lunacy saying Tantum Religio potuit suadere malorum Thus do they contemn God's service as though Religion was but man's invention plotted only for keeping men in awe Thus do they labour for Religions overthrow and would to God that many such examples could not be found in this licentious age Sed victa jacet pietas How many are there whom neither the hope of heaven nor the fear of hell doth move How many are there which say in their hearts as the people did of whom the Wise man speaks saying The time of our life is a shadow that passeth away and after our end there is no returning for it is fast sealed so that no man cometh again Come on let us enjoy the good things that are present let us speedily use the creatures as in youth let us fill our selves with coâ—tly wine and oyntments and let no flower of the spring pass by us let us crown our selves with rose-buds before they be withered let none of us go without his part of voluptuousness let us leave tokens of our joyfulness in every place for this is our portion and our lot is this Wisd 2. The Epicures counsel is with these men good divinity Ede bibe lude post mortem nulla voluptas Let us eat and drink for to morrow we shall dye These seldom make mention of the name of God except they swear thereby and if they take his word into their mouth it 's only for their sport and pastime and where impiety is so much extolled Religion there is wanting for at the same time we cannot serve two contrary Masters Christ and Belial God and Mammon we cannot do our own will and Gods together They therefore that would be religious must not be idle nor be ill employed And thus we have the nature of the duty which the Apostle in the Text doth term Religion 2. I now proceed unto the second thing the conditions which are annexed thereto it 's pure and undefiled Religion Alexander the great was honoured in every Nation over which he ruled but the manner how they gave him honour was not in every place the same The like is true of God whose kingdom ruleth over all for divine providence permits no Region to be void of all Religion although the manner how God is served is divers for God had rather be served though after an homely manner than not be served at all therefore it is the Devils stratagem when he cannot cause us to contemn all manner of Religion to bring in several false
surely did they believe that his words are so true that heaven and earth shall pass but one jot or tittle of his Word shall not fail till all be accomplished that the Heavens may rather perish than any Word of God and that that Word of prophecy is sure 2 Pet. 1. and that he who hath spoken as he is most true so he is most able to effect what he hath spoken whether it be promise or threatning or what ever speech it be he who firmly thus believes in the truth and power of God his faith cannot be without a due proportion of obedience and so we may conclude from the contrary that if he be stubborn and disobedient let him pretend what he will he is no believer he hath no true faith 2 Thess 3.2 Observ 1. Without works Faith is imperfect Seest thou how faith wrought by his works O let our Faith also work by our works If thou believe not in God the Father I much more doubt thou believest not in God the Son Abraham believed that God was able to raise up Isaac from the dead Dost thou believe that he is able to raise up Christ the true Isaac from the dead who sees this with the inward eye Most truly spake the Prophet of this Generation Isa 26. v. 1-9 having spoken of the mighty power of Faith The people of God v. 10 11 12. Let favour be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly and will c. How was the Scripture then fulfilled c It was a long time before Abraham offered up his Son that the Scripture testified that Abraham believed c. some say fifteen years others twenty others thirty And how then can it be said now after so long a time to be fulfilled when it it was fulfilled so long before I Answer that which is already fulfilled and accomplished may according to the Scripture be said yet again to be fulfilled when it hath a more notable accomplishment and fulfilling than it had before Exod. 4.22 23. Hos 11.1 Matth. 2.15 Jer. 31.15 16 17. Matth. 2.18 Beside these there are many more testimonies especially in the Psalms which had their fulfilling in David and Solomon which yet had their more perfect accomplishment in the Lord Jesus Christ Thus in our present case the Scripture was then fulfilled in Abraham Gen. 15.6 when he believed but it was more eminently more excellently and perfectly fulfilled when he offered up his Son Hence we learn to judge of other Scriptures and their fulfilling See Notes on Ephes 4.10 The Scripture was fulfilled which said Abraham believed God and it was accounted unto him for righteousness 1. What is meant by this phrase The Scripture was fulfilled 2. How was the Scripture then fulfilled which saith Abraham believed God and it was accounted unto him for righteousness when Abraham offered up his Son upon the Altar 1. The Scripture is said divers wayes to be fulfilled 1. When that which was foretold is accomplished Isai 7.14 Matth. 1.2 2. Commanded is obeyed Matth. 5.18 3. Promised performed Psal 2. Act. 13.32 4. Typified made good in the truth Exod. 12.46 Joh. 19.26 Of these four wayes the first is most proper to our purpose Hence it appears that the Scripture was not perfectly fulfilled concerning Abrahams belief until his belief was perfected by works when the works were fulfilled then the Scripture was fulfilled and not before But is the perfecting of our Faith by works so necessary that neither Faith is perfected without works nor the Scripture fulfilled nor a man who believes justified without them what then shall become of me may many a poor soul say I believe in the Lord and hope and trust in him and am willing to be obedient but I have no power to do good works God forbid that any believing Soul should be discouraged by so necessary doctrine as this Know therefore whoever thou art that as the will and the belief so the work it self it is not thine who canst not so much as think a good thought of thy self but Gods who by his Law works that good will who gives Faith and works all our works in us only it is our duty to yield our selves up unto him to be acted Psal 32.1 2. when the Psalmist had pronounced him blessed to whom the Lord doth not impute sin The Lord saith I will instruct thee c. but be not then like the Horse and Mule This premised know that there are some works of Faith that no believer can excuse himself from the exercise of them See before on Jam. 1.22 Exhort Proceed from Faith to faith Means To perfect Faith 1. Unbelieve what thou formerly didst believe 2. Begin lay the foundation low the building will be raised the higher The deeper the root is fastened the tree will endure the greater blasts 3. Prayer 2 Thess 1.11 12. this prayer is effectual Psal 138.3 Ephes 3.16.20 Jude v. 20 21. The Scripture that testifieth of Abrahams belief was fulfilled when Abraham offered up his Son when his Faith wrought with his Works and was perfected by works But where is there power Do we say we believe in Jesus Christ yet complain that we want power is not Christ the power of God 1 Cor. 2.14 And doth not he who believes even in that he believes in Jesus Christ receive power Joh. 1.12 13. And therefore our believing stands not in the power and wisdom of men but in the power of God 1 Cor. 1.24 2 Cor. 10.4 5. And such a power as raised-up Christ from the dead Ephes 1.19 such a power as enables us to tread upon Serpents and all the power of the enemy that we may be complete in all the will of God Col 4.12 Matt. 10.1 He gave the Disciples potestatem spirituum immundorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath given this power which was in the evil spirits he hath taken it away from them and given it to us Numb 14.9 as the words imply Chald. LXX to give now if we will none of it it must be in the Devil still and by it he will prevail against us More NOTES on JAMES II. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was called the friend of God THese words may be considered either 1. In themselves He was called the friend of God or 2. As they have dependence upon the former words 1. Consider them in themselves and so enquire 1. what friendship is and so what a friend is 2. A friend of God 3. How Abraham was a friend of God 4. To be called a friend of God 1. See Notes on Luk. 12.4 5. 1. To be called a friend i. e. to be a friend for so vocari esse by an Hebraism are taken for the same In Isaac shall thy Seed be called i. e. they shall be Isai 56.7 My house shall be called the house of Prayer Luk. 19.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Abraham here was called i.
world know it let them boast of their great knowledge as much as they will Rom. 12.1 2. Do not most men conform themselves to the present world in all the manners of it hence it followeth that they neither know nor can know the will of God which is known by them who are not conformed unto the present evil world O but we have faith precious faith We had need have something so had they to whom St. Peter wrote 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet mark what he saith vers 5. These will follow but when Every man sees they make not any great hast for whom do they follow Look among the crowd of those who profess this precious faith he who ever he is in whom these are not and that not in a small measure but abundantèr Confer vers 9. Whence 't is evident it 's a blind ignorant world let men flatter and sooth themselves and suffer themselves to be sooth'd by others as they will It 's a wicked world a world without Righteousness which God requires a world wherein iniquity abounds as our Lord foretold Matth. 24.12 they ate they drank they married wives c. thesâ— actions might be done And why then doth God find fault these actions were done in paradise it self No doubt it was and is lawfull to exercise merchandize and husbandy yet the Lord requires something more Christ is also the true Noah the preacher of Righteousness hiâ— Auditory gathered unto him Gen. 49.10 he preacheth Psal 40.9 10. as he testifieth unto his Father I have preached righteousness in the great Congregation c. Isa 63.1 Righteousness it self looks down from heaven Psal 85.11 He speaks openly to the world Joh. 18.20 The true Noah is a publick Preacher Prov. 1.21 Wisdom i. e. Christ cryes in the chief places of concourse c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 4. fine Hebr. 12.25 He preacheth from heaveâ— â—â—hedram habet in Coelo qui corda docet The spirit of wisdom or Christ preaching from heaven and making manifold outward Preachers by sending on them fiery tongues Act. 2.3 a flame of fire representing a tongue as Christ is described Rev. 1.16 having a sharp two-edged sword coming out of his mouth figuring the word of the spirit which is the word of God Ephes 6.17 And that it may appear not to be forced but genuine and proper St. Peter saith the same of the true Noah in the spirit and mystery which he speaks in the lâ—tter and history of Noah in the Text 1 Pet. 3.18 19. By the spirit he went and preached unto the spirits in prison which sometime were disobedient in the dayes of Noah This is conceived to be the most difficult place of all the New Testament which yet truly seems very clear That Jesus Christ by his spirit went and preached unto the spirits which are now in prison Ephes 2.17 And as he is an outward Preacher of Righteousness and many such so is he also an inward Preacher of Righteousness and makes many such also so wisdom is one and manifold Wisd 7.22 a place which the Fathers and Schoolmen take great notice of Thus Psal 68.11 God gave the Word even Christ the Word and great was the company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preaching souls and spirits for the word is feminine so Christ is the true Coheleth the preaching spirit we may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason God sent the true Noah therefore called Shilo Gen. 49.10 Hierom Donec veniat qui mittendus est Siloam by interpretation sent a figure of Christ The world to whom he was sent to preach Joh. 18.20 Exhort To hear the Preacher of Righteousness to hear him preaching inwardly to hear him preaching outwardly he that heareth you heareth me To learn Righteousness opens all doubts and difficulties He therefore preacheth unto us that he may render us like unto himself i. e. righteous as he is righteous It is the scope and aim of every agent natural as he is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 so should the Church be also Jer. 33.16 Noah was the eighth preacher of righteousness I cleared this reading and proved it to be true when I opened Gen. 4.26 This man began to call upon the name of the Lord which Text I then shewed to be ill turned by comparing this Text with it And though there be seven or eight several Translations of those words yet none of them all observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth there to preach as it doth elsewhere in many places beside as our Translators also turn it Confer Notes on Gen. 4.26 Only Martin Luther and the Low-Dutch out of him turns it there predigen or prediken to preach And as the Translators and Interpreters are troubled in the opening of Gen. 4.26 So likewise in the opening of this Text which almost all turn as we do and give reasons thus Noah is called the eighth person saith one c. Vide Notes ubi supra Reason 1. In regard of God who sent him He leaves not himself without witness unto the gainsaying world but vouchsafed them both real Testimony Act. 14.17 and vocal and that outward as the eight preachers and inward the Spirit of Christ the true Noah preaching then unto the spirits now in prison 1 Pet. 3.19 Reason 2. In regard of the Preacher if he be such as he ought to be as Noah was he is Deo à secretis of Gods counsel as also God's Truch-man and Interpreter unto men And that according to a two fold method of God 1. One in regard of the world in which he makes no changes without first imparting his counsel unto his Prophets So to Abraham Gen. 18. to Jeremiah throughout his Prophecy and generally Amos 3.7 2. Another in regard of the Prophets who the nearer his judgements are the more he enables and emboldens his Prophets and Preachers to denounce them so he proceeds as nature doth ab imperfectioribus ad perfectiora he first began with Enosh a weak impotent man but the nearer the floud was the more he enabled and emboldned his Preachers of Righteousness until Noah the eighth and last preacher was born who was to be a Comforter and strengthener of his generation and one who made intercession for the old world and had obtained mercy for them had not the world been old in wickedness and all one with the world of iniquity as appears by our Lord 's reasoning Ezech. 14.1 4. Observ 1. Take notice of God's great mercy and goodness as to the old world so to the world that now is He raised up faithful Preachers to fore-warn that old world of their imminent destruction See Notes on Gen. 4.26 Prophets they had in Germany before and after the sword was drawn among them And divers of them have given warning unto us of those evils which have been and
from the holy Ghost 1 Cor. 12.3 So we confess in the Lords Prayer thine is the power Matt. 6.13 yea so his that without him we can do nothing Joh. 15.5 Yea thou shouldest have no power at all except it were given c. Joh. 19. The blind man saw as much Joh. 9.33 If this man were not of God he could do nothing Yea the Prophets confession is generally true Lord thou hast wrought all our works in us Isai 26.12 And that of our Saviour whatsoever is born of the spirit is spirit Joh. 3.6 so that the words make a good sence if really understood or according to the thing And so it serves for our instruction reproof exhortation 1. Observe our emptiness and barrenness by nature of all spiritual good such an emptiness and voidness as was before the world was made Gen. 1.1 Jer. 4.22 23. such a barrenness as is in the earth before Gods Seed be sown in it such as in the womb of Elizabeth who was called barren till she conceived John upon the message of the Angel Gabriel so barren was the womb of the blessed Virgin till upon the message of the same Gabriel she conceived Christ Even so barren is our nature Beloved of all good till by the power of God so Gabriel signifieth it conceive John i. e. the grace of the Lord for the remission of sin and amendment of life for the very least degree of Grace in the Soul is born of God so weak and impotent so barren and empty is our nature until that holy thing be born in us Luk. 1.35 until Christ be formed us Gal. 4.19 Observ 2. It is not the will of our God that our nature should be so barren of the heavenly seed that man should be so void of the things of God he complains of it Jer. 4.22 23. They are sottish children and have none understanding c. I beheld the earth and lo it was without form and void c. a manifest allusion to the old Creation But was it his will that the earthly man should be thus barren and void of all the heavenly things the things of God Surely no Isai 45 18. Thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it he created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in vain not that it should be empty no he formed it to be inhabited that the things of God that God himself might dwell in it and Man might be an habitation of God in the spirit Ephes 2. ult and that the new heaven and the new earth should be inhabited with Righteousness And therefore the Apostle having spoken very high words in commendation of his own Person and Office and his fellow Apostles 2 Cor. 2.15 16 17. especially if understood according to the Latin Text ad haec quis tam idoneus who is so fit as we are He prevents an objection that might have been made against that high commendation of himself and then we are not saith he sufficient of our selves to think any thing as of our selves Observ 3. Observe the overflowing goodness of our God he is and ever hath been happy and blessed in himself yet would not contain all his own goodness within himself but abounds and overflows even to the filling of Man with his goodness of his fulness Nature is filled we have all received of his fulness even Grace for grace our sufficiency it is of God Observ 4. Observe whither to refer whatsoever is good in us c. Every good thought and will and work 't is born of God for we are not able to think any thing of our selves c. and not only wisdom it self is the gift of God but also to know that God is the giver of wisdom that 's a gift saith the Wise Man And it is God that worketh in you both to will and to do Phil. 2.13 And truly Beloved I very lately observed in many of you to my singular complacency this Divine Birth this heaven born good-will and bounty like that of the Macedonians of whom St. Paul writes 2 Cor. 8.1 The Apostle calls their good will and bounty the Grace of God bestowed on the Churches of Macedonia how that in a great tryal of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality A bounty like that of the Israelites 1 Chron. 29.5 where the Prophet David having made a motion Who is willing to fill his hand this day for the Lord First the chief of the Fathers offered willingly Then vers 9. The people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. Then vers 10. David blessed the Lord before all the Congregation and vers 13. Now therefore our God we thank and praise thy Glorious Name But who am I saith he and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee As for me in the uprightness of my heart I have willingly offered all these things and now have I seen with joy thy people which are present here to offer willingly unto thee O Lord God of Abraham Isaac and of Israel our Fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare and establish their heart unto thee Repreh 1. This reproves those who pride themselves in their Graces whether Gratiae gratis datae or gratum facientes which are born of God in them as that they know more than others do that they are more sober more bountiful more just more eloquent than others are that they can talk better of Divine matters than others can are not these gifts of God are they not heaven-born and who makes thee to differ from another 1 Cor. 4. Repreh 2. Others there are who glory in their improvements of their nature as if they could sublimate it and advance it even unto Grace Thus vainly Pharaoh King of Aegypt boasts Ezec. 29.3 The great Dragon that lies in the midst of the rivers and faith my river is mine own ego feci memet ipsum so the Latin we turn it better I have made it for my self But that Translation will better fit these vain boasters who from the pride of that great Dragon say in effect most absurdly that they make themselves that they themselves make the fountain of Living Waters in themselves O no not unto us Lord not unto us not to our desert saith the Chaldee Paraphrast but unto thy Name give the Glory for thy Mercy and for thy Truths sake Psal 115.1 Repreh 3. But a third sort are hence reprovable who having themselves conceived the Divine birth in their souls or conceived and fansied only that they have conceived despise and reject all others who have not received the same measure of Grace which they have done like proud Hagar who
Observ 2. Christ is the Tree of Life and what is Life actus vivendi the act of living Life is either Natural or Supernatural Natural or Vegetative as in Plants Sensitive as Animals Rational and Intellectual as in Men and Angels Christ is the Tree of Life in all these respects and above them all in that he hath in him the Supernatural Life the Life of God so saith our Lord Joh. 14. I am the Way the Truth and the Life What some contend for touching the natural Virtues of that Tree I dispute not the most of what is said may be resolved into conjectures and subtilties of the Schoolmen who on Lumb libr. 2. distinct 19. affirm that it had many excellent Virtues in it but lost them by the Fall of Adam Certain it is that even natural things themselves made for the use of Man have contracted vanity by the sin of Man for hence it is that the Earth is accursed for Man's sake and the same our forefathers found in their dayes as ancient stories report we find now what 's the reason a fruitful Land makes he a barren wilderness for the wickedness of them that dwell therein But what Virtues they â—â—njecture were in the Natural and Symbolical Tree we may confidently say are in the true and Spirâ—â—ual Tree of Life and more than they for in this Tree of Life is the very life of God Formaliter Joh. 1.5.26 The Father hath Life and giveth to the Son to have Life in him also and so Effectivè also it gives life unto others who have it Eccles 7.12 Wisdom giveth life to them that have it and the eating of this Tree gives Life to the world Joh. 6.57 He that eateth me shall live by me it also prolongs life for Wisdom is the gray hair to men it not only gives Life but a greater degree of it Joh. 10.10 That they may have it more abundantly and strongly also To him that hath no might he increaseth strength Isai 40.29 30 31. He protects sub umbra illius Cant. 2.3 I sate down under his shadow with great delight He refresheth with his fruit Matt. 11. Observ 3. If Christ be the Tree of Life then are true Christians the Living and Fruitful branches of it fruitful Trees like unto him I am the Tree and ye are the branches Joh. 15.5 Now the Tree divides it self first into greater and stronger branches afterward more less and many the most full Virtue of it first diffused into a few Apostles afterward into all the Trees of Righteousness which are planted by the rivers of waters the out-flowing of his Spirit and Life Here is Consolation for the People of God the Trees of Righteousness who draw Vertue and Power by Faith from their Root and Stock though many winds blow thou art better rooted and grounded in him than to be tossed or carried with every wind of doctrine The Tree of Life is the more deeply rooted and so much the more spreads it self by how much the more it is shaken with storms What if thou suffer much opposition the most fruitful Trees are most cudgell'd thou art in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that notes the Cross Exod. 15.25 this Tree or Wood makes the bitter waters sweet This is the blessed wood by which comes Righteousness and Salvation Wisd 14.7 Alas says the disconsolate Soul I have no life no moisture I am like the drought in Summer Psal 32.4 Let not the Eunuch say I am a dry Tree Isai 56.3 True it is Moses drove out the Eunuches Deut. 23.1 out of the Temple of the Lord from all Offices in the Common-wealth so that it was a reproach to be barren But what Eunuches meant Moses such as had no will or power to propagate the Holy Seed nor raise up Seed not such Eunuches as made themselves such for the kingdom of God Matt. 19.12 Unto such our Lord saith Let not the Eunuch say I am a dry tree vers 4 5. Ezek. 17.24 Further God hath his Paradise and the Tree of Life is in the midst of Gods Paradise and Christ gives power to him that overcomes to eat of the Tree of Life There is a Paradise of God why said to be God's God hath planted it Gen. 2.8 9. the Trees are plants of Gods planting God delights in them And the Tree of Life is in the midst of the Paradise of my God saith the Son of Man What is Paradise and why the Paradise of God Paradise where we first read of it is Gen. 2.8 9. a garden inclosed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to protect and defend Hortus Conclusus Cant. 4.12 a Garden inclosed is my sister Eccles 2.5 Neh. 2.8 This Paradise this Garden is said to be in Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either Appellative and so it signifies pleasure and delight or proper and so it signifies that most pleasant and delightful place in the East called by that Name Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this ye read 2 King 19.12 the Children of Eden and Ezek. 27.23 Eden is reckoned among other places of Babylon and Mesopotamia There is a dispute about it and great enquiry hath been made by Geographers and Chorographers The Jews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the happiness of the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day thou shalt be with me in Paradise Disputers whatever men think have very seldom brought forth Truth however this is not the Paradise we now enquire after the Paradise we now seek is as some call it Heaven others Coeli vestibulum suburbium the place or state of the blessed called Paradise or a Garden from such a resemblance or similitude as the most pleasant and delightful things on earth can make us of the heavenly I call it a place or rather a state a place or rather in a place it must be otherwise it cannot be for whatsoever is no where is not at all but I call it rather a state for Act. 22.17 St. Paul saith He was in a trance in the Temple at which time he saith he was caught up into Paradise and heard unspeakable words 2 Cor. 12.4 so Jacob Gen. 28.17 This is the House of God the Gate of Heaven Besides it was a known and received Truth among the Jews before our Lord appeared in the flesh that by Paradise was to be understood the state of Glory Ecclus. 40.17 So the fear of God is a blessed state We read of Enoch that he was translated Ecclus. 44.16 Translatus est in Paradisum He was translated into Paradise In which sence our Lord saith to the good Thief This day shalt thou be with me in Paradise As there are degrees of punishments and torments in Hell It shall be easier for c. so are there degrees of rewards in Heaven Nor is Paradise the highest degree of heavenly Glory for what as our Lord upon the Cross had said unto the good Thief This day c. Luk. 23.43 being risen from the
9.35 vers 23. vel Angelorum or of the Angels Judg. 6.22 13.22 Vel Christi recede à me c. dixit Petrus or of Christ therefore said Peter depart from me 4. Respectu attributorum in Deo In respect of the attributes of God 1. Gods wisdom whereby he knoweth all things knowable what is fit to be imparted and to whom 2. His power whether potestas or potentia whereby he enables men to know and do Dan. 2.23 Amos 3.8 1. Observe the dignity and excellency of Gods Prophets God spake by them they are Gods Ambassadors Jam. 5.10 they are in the place of God 2 Cor. 5. Gods Truchmen and Interpreters they convey the mind of God unto us 2 Cor. 6. 2. This hath been alwayes the course of Gods Providence besides the standing Priesthood or Ministry to raise up such Prophets unto his people and to speak by such 2 Chron. 36.15 Jer. 6.17 I set watchmen over you and 25.3 2 King 17.13 The Lord testified against Israel and Judah by the hand of all the Prophets Hos 12.13 by a Prophet the Lord brought Israel out of Aegypt Amos 3.18 Zach. 1.4 5 6. 3. They who have the Law and a standing Priesthood may need extraordinary Prophets the Devil may bring in such corruptions in Doctrine Faith and Life into the Priests and People that they may have need of such to reprove rectifie and reform them without which no right reformation can be made Mat. 5.6 Observe the duty of Gods Prophets they speak as they are spoken unto therefore they are said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God 1 Pet. 4.10 11. Vt homini sua manus they are to God as a mans hand is to him the hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common organ guided by the understanding and will 2 Pet. 1.21 They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born up acti agunt Amos 3.8 so the word came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Jeremy Amos. 7. Act. 4.20 Thou shalt be as my mouth if thou separate between the precious and the vile Jer. 15.19 They are called Seers 1 Sam. 9.9 They speak what they have seen with their Fathers as the grand prophet speaks Joh. 8. Consider the Divinity of the Prophets Writings God spake by them This I note the rather because by many they are neglected as less pertinent unto Christian men as if the New Testament were only proper unto them St. Paul preached no other thing than what Moses and the prophets spake so said Abraham to Dives They have Moses and the Prophets Therefore Scrutamini Scripturas Search the Scriptures Repreh 1. Eos qui contemptu habent Prophetas Those who despise the Prophets 2 Chron. ult Qui vos despicit me despicit He that despiseth you despiseth me For this cause Corinthus eversa Corinth was over-turned and the Palatinate Repreh 2. Those who make themselves Prophets Jer. 29.26 2 King 22.13 14. Read the story of Ahad and Michaiah nay of Balaam who prophesied for preferment who steal the word and use their tongues Jer. 23.25 32. Exhort To read and heed with reverence the Prophecies Judg. 3.20 Eglon stood up at the name of the Lord 1. The Prophecies were dictated of God himself The Prophets were no other than Pen-men or the Pen wherewith they were written if we esteem the apprehensions or wise sayings of men c. how much more the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus Sancti The Apothegms or wise saying of the holy Spirit Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophecy came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deborah to Eliezar till Rebecca was joyned to Isaac 2. That is that which St. Peter commended to the Primitive Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was able to bring them to the Day-Star Christ Act. 8.29 They foretold the restitution of all things that universal peace upon earth Act. 3.21 23. 3. The neglect of the Prophets is an evident sign of destruction 2 Chron. 25.16 1 Sam. 2.25 Prov. 29.1 Ezech. 2.5 and 33.33 Act. 3.23 We come now to the measure and manner of Gods speaking by the Prophets under the Law 1. The measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call it the measure though our English seems rather to refer it to times at sundry times as also doth the High and Low Dutch Beza multis vicibus oldest English many ways Dutch Diversly French Italian Sap. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the place There is not any translation in any Language that I have yet met withal which fully expresseth this word Junius Tremellius come the nearest ad verbum say they omnibus partibus all the parts But they are out the word is to be rendered multis partibus many parts or word for word multipartitò in many parts This affords us these two points 1. That God spake to the Fathers by the Prophets particularly or by parts 2. In many parts 1. Particularly or by parts God revealed not all things to any one of his Prophets but part to Esay part to Jeremy part to Ezechiel c. Reason Ex parte Dei loqúentis on the part of God speaking Ex parte rei qua de loquitur on the part of the thing spoken Ex parte patrum quos alloquntus est on the part of the fathers to whom he spake 1. In regard of God himself He is infinite and therefore should he speak according to his own Essence there would be none to hear So in regard of his Wisdom Righteousness Holiness Power and Goodness which he desires to communicate unto men They are all infinite in him and therefore when he imparts them unto men it 's necessary that he so limit and qualifie them and so fit and prepare his Auditors for the receiving of them that they may be received of them 1 Cor. 13.9 Syriach Modicum ex multo cognoscimus of much we know but little This will appear more plainly if we consider the persons unto whom God spake under the Law Howbeit some were better grown than others yet the general state or condition was childhood Gal. 4. Now in a child there is commonly two things 1. Ignorance in the Understanding 2. Perverseness in the Will and Affections 1. Ignorance in the understanding God therefore so dealt with them as we do with children informing their understanding First with easie truths as to cease to do evil and learn to do well And this Doctrine he imparted unto them by little and little as we pour water into a narrow Vessel guttatim by drops by divers degrees and parts Thus Paul dealt with the Galatians Gal. 4.19 20. And therefore St. Paul having said We know in part and we prophesie in part Adds when I was a child c. 1 Cor. 13.9 10. Thus in that darkness under the Law every Star contributed a part of light unto the Heavens until the Sun of Righteousness arose So doth the prophetical word 2 Pet. 1. Vntil the day-star