good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
so or so as Moses had commanded Joshua 11.14 Neither left they any to breath What else is hereby to be understood but what the Law and Will of the Lord is that 's Moses who is ordinarily taken for the Law that Jesus the true Joshua fulfilled Obs 3. The Law and Prophets continue in their strength and are as firm and strong obligations in this time of the Gospel as formerly they were The Moral Law in the Letter and Spirit The Ceremonial according to the spiritual understanding of it for Ceremoniale aboletur Spirituale manet The Judicial Law according to the Equity of it This will appear from the two next Verses to my Text v. 18 19. So that the Gospel requires of us as much obedience as the Law for measure and degree Obs 4. They who live dissolutely and loosely They neither have the doctrine of Christ nor his life or practice nor end of his coming to countenance palliate and cover their vitious lives withall Reprehension of those who destroy the Law and the Prophets 't is the cause of their destruction and destruction of the people Malac. 2 1-9 and 4.4 5 6. 2. Think not that I come to destroy c. By these Words the Lord puts a bar against all Opinions all Tenents and Disputes of men concerning the Law as if by him or his doctrine it should in the least be diminished Rat. The Thoughts are the Basis and Foundation of Counsels Wills Affections Actions Works and Words And therefore our Lord thought it necessary to give caution concerning them He knew the present Surmises and Suspitions of the Scribes and Pharisees He foresaw the false conceits and opinions that would be received in the World concerning his doctrine as we find at this day Obs 1. The Law and Prophets are empty and voyd until Christ come to fulfil them There is a Vacuum where obedience and fulfilling of the Law and Prophets is not Vide Not. in James 1.22 Jer. 4.22 23. Obs 2. Note hence what an exact and perfect life our Lord Jesus came to bring into the World even the fulfilling of the Law and Prophets A life opposite unto that generation of men he met withall in the dayes of his flesh and as opposite unto this present generation in the dayes of his Spirit for all those he dealt withall beside his own Disciples who were of one will with himself all the rest were either Pharisees or Sadduces of which sort were also the Herodians The former sort the Pharisees fulfilled only the outside of the Law and Prophets whose righteousness consisted only in the obedience unto the outward commandment The latter sort the Sadduces and Herodians were a prophane people who were so far from fulfilling the Law and Prophets by their obedience that by their outward and inward disobedience they made voyd and emptied the Law and the Prophets Of one or other sort of these the true Disciples and truly called Christians only excepted consists this present Generation As for the Sadduces and prophane persons their sins prevent judgment 1 Tim. 5.25 The Pharisees are the men who most of all deceive themselves and are in greatest danger of deceiving others And therefore our Lord tells his Disciples Matth. 5.20 That unless their Righteousness exceed the Righteousness of the Scribes and Pharisees they should not see the Kingdom of God The Scribes were the great Teachers of the people the Pharisees were the most religious followers of their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord hereby teacheth his Disciples wherein consists that Righteousness which God requires and accepts wherein else than in obedience to the Law and Prophets Now the Law saith Thou shalt not kill Thou shalt not commit Adultery c. The Scribes and Pharisees did not kill did not commit Adultery and therefore they thought themselves just and despised others Luke 18. And the Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who obeys the Law is righteous But our Lord Jesus denies that the Scribes and Pharisees obeyed the Law as appears every where throughout the Gospel especially Matth. 23. And the reason because it is not enough that a man do not kill nor commit Adultery c. but that also he have a mind abhorring and loathing murder and adultery for since the mind is so much the more excellent than the body that the man is named from the mind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Soul signifieth the whole man in the Hebrew and Anima in the Latine foelices animae quibus hoc cognoscere primum inque domos superum scandere cura fuit Whence Anima cujusque is est quisque every man's Soul is himself Hence it undeniably follows that he is a murderer who hath a murdering Soul that he is an Adulterer who hath a Soul inclined to Adultery He who hates his Brother is a murderer He who looks upon a Woman to lust after her hath committed Adultery with her already in his heart If any one here except and say the Law is not so severe to punish hatred or lust with death 't is true for the Lord hath committed the inflicting punishment for breach of the Law to Magistrates which being but men they punish the evil work done not the evil will they punish the dammage committed not the thought or purpose at least while it is unknown for how else can the Magistrate convince the minds of men by the testimony of two or three Witnesses without which he cannot proceed to punish an offence Would therefore a man be safe from the Magistrate It 's enough for him that he do not kill that he do not commit Adultery although his mind and heart be murderous and adulterous And thus the Scribes and Pharisees were just and righteous who performed outward obedience to the Law and Prophets And if the Kingdom of Christ had been of this World he should not nor would have taught any other doctrine But since the Kingdom of Christ is not of this World not an earthly but an heavenly Kingdom The Judge also is not earthly but heavenly the Witnesses also must be spiritual and heavenly and the judgment spiritual and heavenly in which the mind cannot be hid According to this Righteousness not only the murdering body and the adulterous body is punished as in earthly and bodyly Kingdoms but the murdering and lascivious mind or soul also shall be punished Would we therefore avoyd the eternal punishment we must then no doubt not only obey the outward Law in shew only as the Scribes and Pharisees did but inwardly also truly and from the heart as in the sight of God who searcheth the heart and reins and punisheth hatred for murder and lust for adultery And what I have said concerning these two Commandments is also to be understood of all the rest Obs 3. If our Lord Jesus Christ came not to destroy the Law and Prophet but to fulfil them Hence it will follow that they who boast of Christ's fulfilling
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
and not come unto Christ by God's method hereupon the Law brings them not unto Christ their Saviour but to Christ their Judge And he delivers them to the Officer and he casts them into prison whence they depart not until they pay the uttermost farthing Whence comes this to pass But by neglecting God's method of salvation they forget that rule pervenire ad finem nisi ex principiis non potest when then men have failed in the very beginning how can they attain unto the end Vitium primae concoctionis non corrigitur in secunda Obser Contumacy and obstinacy against the adversary renders the Judge more severe Sin against the Law hath its punishment how much more is the punishment of sin against the Judge himself Heb. 10. Who then is Judge Who but the Lord Jesus himself to whom the Father hath committed all Judgment John 5. The Judge may not execute his Judgment extra territorium extra territorium nullum habet imperium The Territory of the great Judge is all the World Matth. 28. Yet this is he whom in thy disagreement with the Law thou makest to serve with thy sin Esay 43.24 He is in us as he that serveth Luke 22.27 Hebr. 1.3 He it is who reproves thee of thine intemperance thy fraud thine impiety c. And thou either puts him off till another time as Felix did Paul Acts 24.24 25. or as Gen. 19.9 the Sodomites said to Lot so thou to the hidden death of Christ Repreh The desperate madness and folly of obstinate wicked men They have many precious opportunities offered unto them of coming in and making their peace all the fair terms that may be Levit. 26. Deut. 28. This goodness of God he intends that thereby they might be lead to repentance Means 1. All the inward motions of God's Spirit 2. God is in Christ reconciling the World unto himself 3. Because they walk contrary unto him are perverse he causeth frowardness and wrastles with him makes him fall upon his sick bed Job He sends Nabuchadnezzar to the Beasts the Prodigal to keep Swine to the Ant to the Fowls Jer. for Judgment if men did consider this would they be so foolish so improvident in regard of their outward estates in this World Exhort Knowing the terror of the Lord we perswade men Consider the wretched estate of froward wilful men They oppose their own wills against the express will of God revealed in his Law and for maintenance of that they hazzard life liberty c. What enemies are these to their own happiness See Notes on Psal 94.12 There is the third degree of danger lest thou be cast into Prison 1. What is a Prison 2. What to be cast into Prison 1. A Prison The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodia a place of Custody à coercendo carcer undecunque prohibeatur exire It 's described by the Lawyer to be a place ex quo quis non potest exire pro libitu voluntatis whence he who is imprisoned cannot go forth according to his own will And every place wherein a man is so kept may be called his Prison And if Keepers be added then is he who is imprisoned said to be in vinculis in bonds And the Syriack here calls the Prison the house of those who are bound To those who were imprisoned custodes apponebantur Vinctorum Dominus sociusque in parte Catenae saith Manilius Book 5. for he who was imprisoned and his Keeper were bound with one chain so we understand Paul a Prisoner and the Souldier who kept him Acts 28.16 and he mentions his chain yet according to the Civil Laws inventus est Carcer regulariter ad custodiam non autem ad poenam A Prison was found out for Custody of men not for punishment 2. To be cast into prison it signifieth a removing of some troublesome thing out of the way out of the sight into a hole Reason From the inflicting cause or causes which here seem to be implyed the Adversary by accusation the Judge by his authority the Officer the instrument of the Judge and therefore Luke 12.58 this imprisonment is appropriated unto him 2. From the ends This detention is in order unto punishment 1. The contumacy of the person requires this punishment Obser As our Lord doth not disallow of legal process and proceedings at the Law so neither of Accusers Adversaries Judges Officers Prisons all these were in use when our Lord appeared in the flesh nor do we read that ever he blamed them Our Lord useth here an Argument to agree with our Adversary taken from the consideration of our bodies and the welfare of them Mysticé There is also a spiritual imprisonment an estate of restraint and that either Good or Evil 1. Good and that is two-fold either it is the prison of the Law or of Christ 1. Of the Law of which the Apostle speaks Gal. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This imprisonment is under the spirit of bondage and in order unto Christ 2. Christ hath also his prison whereof St. Paul speaks when he calls himself a prisoner of Jesus Christ Philemon which is not only a bodily restraint for the Gospels sake but even the bondship of the Soul according to which they are called prisoners of hope Zach. 9.12 For the Law made nothing perfect but the bringing of a better hope Heb. 7. 2. There is also an evil prison which is Satans that is the hell of the damned 2 Tim. 2. Object What prison is here meant Answ Surely this latter for although the Law lay a restraint upon men yet they continuing disobedient and such as by no means will be brought to agree with the Law the Law brings them to the Judge and the Judge delivers them to the Officer who takes them to his custody Obser 1. That we may the better understand this we must know our corrupt natural estate stands in great need of restraint and therefore the Lord in wisdom and goodness put the fallen man under the Law as in a prison that therein he might be nurtured and disciplined for because of transgression the Law was given And therefore the Apostle calls the Law our School-master but our ambition is we will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 94.12 Observ 2. God hath his power of restraint be men as resty as froward as untoward as they will Exod. 18.11 Jethro observed that in the thing wherein the Aegyptians dealt proudly he was above them He taketh them in his net though they like a wild Bull in a net Let them take notice of this who strengthen themselves in strong holds an arm of flesh money their strong tower let these fools know their Leader Rehoboam did so let them walk in their Latitude the broad way as he did 2 Chron. 12.1 and forsook the Law of the Lord. The Lord knoweth how to straiten them as he did Rehoboam that they may see the difference between his service and the
yea the discourse is proper Our business is about Prisons and casting into prisons those extrema those ultima mala those extreme those uttermost evils in both Common-wealths That which happily may seem the most strange is the first kind of prison that rude and unmannerly persons should be put thereinto without any other demerit or cause but that they are such We all know the mischiefs which befall the Common-weal by such persons Robberies wasting Estates leaving their Families a burden unto others of these there hath been and yet is I fear a great number in this Common-wealth These if so informed and prevented the other two prisons might be spared I am not so well seen in the Lawes of this Nation as to affirm that there is no provision made to curb and give check to the exorbitant courses of such persons not so ill nurtured as to dispute with Laws already made but thus much I may boldly say that if there be no such Law as to restrain unnurtured men from prodigal and loose courses it 's Casus omissus and a business worthy the serious consideration of the Great Council of this Nation Assembled according to the end of their Meeting to deliberate upon the ardua negotia Regni And I pray God that they may do so Mysticé Answerable unto these three sorts of prisons and prisoners in God's Common-wealth on Earth are those other three in God's Common-wealth in Heaven 1. One for the restraint and nurture of rude persons that 's the prison of the Law Gal. 3.21 2. Is the prison of Christ wherein the Debtors are put 3. The third is Satans prison even the Hell it self This is no consolation unto those who are imprisoned for their crimes no though they bear their punishment 1 Pet. 2. 2. Reprehension of those who as if there were not prisons enough both outward and inward go about to imprison the Consciences of men which the Great Judge of all the world leaves free When he saith even unto Cain Gen. 4. If thou do well shalt thou not be accepted yea he leaves his own people Free after a long exhortation to obedience Deut. 28. I have set before you life and death Deut. 29. and Ecclus. Deus reliquit hominem in manu Consilii sui He sets fire and water before thee put thy hand to which thou wilt And the Apostle 2 Cor. 1. vers 12 17. And therefore much are they to blame who go about to imprison the Consciences of men within their own private tenets They forget that prisons are Publici Juris insomuch that he who detains another in his own private house or elsewhere he doth him a great injury how much more when under pretence of the Great Judge his words Compel them to come in whereby he invites men by strong and forcible perswasions to a feast these men not heeding the decorum use the words and pretend Christs Authority to force men to the prison of their own private opinions Repreh 3. Who will not be cast into prison but cast themselves into it a voluntary imprisonment who commit or yield themselves to prison to defraud their creditors Observ The free estate of those who have agreed with their adversaries and are of one mind with God the Father and his Law and Prophets What though they be cast into prison Paul reports of himself That he was in prisons often but he carried no guilt with him it is guilt that makes a prison Paul and Silas sung in the stocks Acts 16. The word of God is not bound Christ appeared to his Disciples twice when they were shut up and said peace unto them Observ 2. Here is a pattern for Christian Judges though they ought to be as a most just and even ballance whence they say that Just Judges are born under Libra so that they ought not to favour no not a poor man in his Cause yet in which scale the right lies that must incline and sway the Judge He therefore who suffers injury may justly expect favour from a Righteous Judge Observ 3. The Lord hath his Polity his Common-wealth on Earth in this outward world conformable unto his Common-wealth in Heaven where Christ is the Judge the Officers are the Angels the Prison is Hell The Great Judge executes this judgement upon obstinate men either 1. by himself as Gen. 19. The Lord from the Lord rained judgement is committed by the Father to the Son or 2. by his Officers the Angels 1. Good as Psal 103.20 22. 2. Evil Zach. 6.8 3. By Men also he delivers c. Observ 4. A prison is no restraint at all where the spirit of the Lord is there is liberty 2 Cor. 3. What to do what we list No to do what is just and lawful and right I shall walk at liberty when I keep thy Commandments Observ 5. Note hence the free estate of all those who agree with their Adversary who consent unto the Law who are obedient unto the Law I shall walk at liberty when I keep thy Commandments Howbeit this estate we come not unto upon a suddain it is no extempore business to be a Christian we meet with temptations from the flesh under these were the Galathians Gal. 3.17 and temptations from the evil spirit under these were the Ephesians Eph. 6.1 we come to Esech then Sitnah after that to Rehoboth then we walk at liberty indeed when we have neither adversary nor evil occurrent as Solomon saith of himself 1 Kings 5.4 His Kingdom figured the Kingdom of the Spirit whose fruits are Love Joy Peace c. Gal. 5. against these there is no Law The Father hath his prison the Law the Son his self-denial the Spirit hath no adversary Repreh Those who refuse to walk in that good and right way of Gods Commandments and turn aside into the way of sinners and though they be followed by the Law that therefore becomes their adversary they yield not nor agree with him but contumaciously run on until the adversary deliver them to the Judge and the Judge deliver them to the Officer yet although all this be their own perverse doing yet they murmur and repine against God Why doth the living man complain the man for the punishment of his sin Lam. 3.39 Dost thou consider against whom thou liftest up thy self even against the Lord of Heaven and Earth even the Judge of the world That God in whose hand thy breath is even he to whom the Father hath committed all judgement John 5. Cons This must needs be great comfort unto the Disciples of Jesus Christ who walk at liberty and enjoy their freedom which Satans Captive's want But alas I am so fast in prison that I cannot get forth It was the Psalmist's complaint and it may be thine and such may thy case be that it 's happy for thee that thou art so imprisoned There is nothing that men in their corrupt natural estate desire more than their own Will I doubt not therefore but to be
the holy word of God no where forbids the people of God to swear by his Name But oftentimes the Scripture requires that the people of God do swear by his Name as I have shewn and commends those that do so Psal 63.11 That we may the better understand this we must know that the Pharisees that they might not seem to neglect the Commandment of God by taking his Name in vain and so break the third Commandment they found out certain modes and wayes of swearing which might be taking with the people yet thereby they might seem not to break the Commandment of God Of these forms and wayes of swearing our Lord recites and names four and adds to every one a particular and respective prohibition that we should not so swear and a reason why we should not so swear vers 34 35 36. 2. Having removed these particular forms and wayes of swearing found out by the Pharisees he supplyeth and layeth down the true Christian way and manner of communication and gives reason for it Let your communication c. Concerning these wayes of swearing two things must generally be premised 1. That though the name of God be not used but some Creature yet such a Creature as he who swears should not despise but esteem highly of as here of heaven and earth 2. Though God be not expresly named in those oaths and forms of swearing yet he who swears by naming these Creatures he implies some reverence and respect to the God of truth so that he tacitly wisheth some curse or wrath or vengeance from God upon himself in case he swear falsly or went about to deceive These necessarily premised come we to the Divine Truths considerable in these words 1. Our Lord saith swear not by heaven because it is the throne of God 2. Swear not by the earth because it is God's footstool 3. Swear not by Jerusalem because it is the City of the great King 4. Swear not by thy head because thou canst not make one hair white or black 5. Let your speech be yea yea nay nay 6. What is more than those is of the evil one But why doth the Lord make special mention of these Creatures heaven and earth and Jerusalem and the man's head Reason may be given from the ill custome grown among them of swearing by these Creatures and therefore our Lord opposeth his New Law to these old customary oaths Other Reason also may be given from this consideration the Lord Jesus hereby shews That although they who swear by these Creatures would seem not to swear by God because they name him not yet when they swear by Heaven Earth Jerusalem and their head they swear by those things whereunto the great God is nearly related and wherein he himself is in a more special manner as either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturally according to his Omnipresence or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Ceremonial Institution or 3. Spiritually according to his gracious presence and residence Our Lord therefore forbids to swear by Heaven and Earth He is in them Naturally He fills heaven and earth Jer. 23. Heaven is my throne and the earth is my footstool Esay 66. He forbids to swear by Jerusalem and consequently by all things appertaining thereunto as the Temple the Altar the holy Vessels because God in a more special manner was Sacramentally present there 3. He forbids to swear by ones Head implying the person of his Disciple or Christian with whom he is graciously present The head of every man is Christ One common Reason why men are inclined to these oaths to swear by any of these Creatures before named or use any like forms of swearing may be this there is in all people though too many smother it an impression of a Deity and God-head in their minds so that at the serious naming of God some awe or fear is as it were darted into their minds Now because men generally would avoid fear grief or any such straitning affection they found out some wayes of making oath without the express naming of God by names known among them Other Reason also may be given in regard of those who swear deceitfully or for some unwarrantable end use some voluntary oath they conceive if they name not God though they swear falsly yet they offend not Obser 1. We ought not to swear by any Creature Swearing is a part of Divine Worship and therefore not to be given to any Creature Repreh Who use voluntary oaths to deceive others and think they do not amiss while they use not the name of God This was the fraud of the Jews living in Rome and elsewhere in the Roman Empire they were noted for it that if they used protestations and vows and such words and wayes of swearing as are expressed in the Text they were suspected that they intended to deceive whence the Epigrammatist Jura Verpe per Anchiolum It was conceived and observed that if the Jew that Verpus one that 's circumcised if he swear by any thing else than by Anchiolus he would deceive if he sware by Anchiolus he would not deceive And what was Anchiolus this speech of the Epigrammatist hath been very obscure till a learned Critick gave light to it Anchiolus is a word which the Romans thought the Jews sware by when they spake short and quick these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as God liveth Every one of these will require particular consideration of three things As to the first 1. Heaven is God's Throne 2. The Lord saith swear not by heaven 3. Swear not by heaven because it is God's throne Heaven is God's Throne the word we turn Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Seat of Majesty and Judgment Psal 9.7 The Lord hath prepared his Throne for Judgment Some conceive that certain things in the Creatures are ascribed to God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Heb. 1.10 Reason From the end for Judgement Obser 1. God hath this Throne Obser 2. See what is the highest Court whither all appeal See Notes as above Obser 3. This ought to strike awe into us our addresses are to the most high God See Notes ibidem Obser 4. What great boldness it is to sin against God the most high Repreh 1. Curiosity in them who pry into God's secrets scrutator Majestatis Repreh 2. Who judge others when the judgment belongs alone to God Consol To those who with David say How shall the Ark of the Lord come to me 2 Sam. 6.9 for though he be great yet is he gracious too See Esay 1. Swear not by heaven because it is God's Throne What is heaven See Notes on Heb. 1.10 Swear not by heaven wherein by heaven no doubt is here literally understood no other than that glorious body well known by that name for if our Lord had here understood heaven as it is taken for God himself Dan. It had been then a downright and direct oath by God himself
ascribed to God it is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not alwayes true for what ever is good perfect excellent vertuous holy c. it 's first of all in God according to that known Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and perfect gift is from above When therefore God is said to be a King which is or ought to be a compleat perfect excellent estate he borrows not that name from inferiour Kingship but all inferiour Royalty and Kingship depends on him by whom Kings Reign We must therefore describe a King here according to his Excellency so far as known to us and so a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub uno bono a Polity or Government under one that 's good c. See Notes on Jer. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is a great King The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Lord is called Psal 47.2 and 48.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Lord stiles himself a great King I am saith he a great King Mal. 1.14 That a King may be said to be great This title of honour may arise 1. either from the amplitude and largeness of his Dominion or 2. from his Victories and Conquests or 3. from the Duration or Continuance of his Kingdom 1. The amplitude and largeness of God's Kingdom is either in regard 1. Of Extent or 2. Intensness See Notes on Jer. 23. 2. His Victories and Conquests so David 2 Sam. 5.10 The great King of all the Earth Psal 47.2 3. He shall subdue the people under us and the Nations under our feet yea not only over Men but over the Gods Psal 95.3 a great King over all Gods 3. From the duration also he may be said to be great Dan. 4.3 His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation If the Lord be a great King then must the service performed to him be great also Thus the wise King reasoned wisely when he wrote to the King of Tyre 2 Chron. 2.5 The house which I build is great for great is our God above all Gods Great is the Lord and greatly to be praised Psal 48.1 He is greatly to be feared Psal 89.7 Repreh Who offer small vile and contemptible presents unto the great King This was the blame that the Lord laid upon the Priests under the Law that they offered the blind and the lame and the torn and the sick and what else do they who worship they know not what John 4. they offer sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God What do they but offer the lame who halt between the Lord and Baal between God and Mammon God and the World The stoln that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Essay the sick and weak and languid endeavours men commonly take more pains in any natural action than in the service of their God Exhort Since the Lord is a great King let us heighten and greaten all our thoughts affections devotions with intention of holy zeal in our addresses to him wherewithall shall I come before the Lord Mich. 6. c. It is not the outward greatness which the Lord requires Psal 50. The Covenant is above sacrifice bring great faith great love large hope as Solon taught the people to offer up outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small sacrifices So Moses half a Shekel but the things of the Law are great and weighty Mercy Judgment Faith Love Levit. 22.23 The LXX and St. Hierom read Bovem Ovem aure cauda amputatis that wants an ear or a tail shall shall not be accepted i. e. obedience and perseverance Alas how shall I perform so great service unto God the Enemy is powerful and the flesh is weak yet greater is he that is in you than he that is in the world 1 John 4.4 Why is Jerusalem the City of the great King The Lord hath chosen Jerusalem Monarchs commonly chuse the midst of their Kingdoms for the place of their Residence according to the wise Consel which the Gymnosophists gave Alexander the Great The Land of Judah and the City of Jerusalem was held to be the midst of the habitable world according to that of the Psalmist Operatus est salutem in medio terrae He wrought salvation in the midst of the earth Thou shalt not swear by Jerusalem because it is the City of the great King Reason The greater the thing is which men engage in swearing the greater is the imposture and greater the abuse of the thing sworn by 4. Nor by thy head because men swear by that which is most dear unto them As the Lord lives and thy soul lives Job entreated his Wife for the childrens sake of his own body Job 19.17 Such and so dear is the head taken for the man himself men cut off the life with it man is most tender and careful of it because it is one of the tria membra principalia Reason They think their head their own but it 's so far from being ours that no man can give a native colour to an hair artificial we can though hairs may alter by age yet that 's not mans work but the course of nature in him Object Hence ariseth an Objection of infidelity and unbelief pretence of impotency and weakness Alas what can we do we are not able to change an hair make it white or black how then can we do the great duties which the Lord requires of us as to love the Lord withal our heart c. Answ I Answer these actions are not of the same kind and order distinguish between those which are wrought in nature without us and those wherein he requires our concurrence and free acting with him He hath placed in us a Free Principle He concurs with us He awakens us and stirs us up by punishments and rewards If we may not swear by our natural head how much less by our spiritual head Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let your Communication be Yea yea Nay nay for whatsoever is more than these cometh of evil HItherto our Lord hath proceeded negatively removing vain and false oaths now positively he prescribeth a Rule for the words are a rule for our Christian communication wherein we have two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule for our Communication we have the precept it self which is 1. Affirmative Yea yea 2. Negative Nay nay 1. The Christian communication must be Yea yea and Nay nay 2. What is more than these is of or cometh of evil 3. Let your communication be Yea yea Nay nay but what is more than these is of evil 4. Our Lord saith unto his Disciples Swear not at all neither by Heaven c. But let your communication c. 1. The Christian
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
Oxe or an Ass and then how much rather ought we to relieve and save him being ready to perish But we have a devise to quit our selves of that imputation of hating men and entitle God to them make them enemies of God and then hate reproach slander curse any thing But was not Saul an Enemy of God one who slew his Priests persecuted the Lords Anointed Yet David had Saul at his mercy and let him go well away Nay hast not thou thy self been an enemy of God 1 Cor. 6.9 The Vnrighteous shall not inherit the Kingdom of God neither Fornicators nor Idolaters nor Adulterers nor Effeminate c. All these perish in sin and such were some of you saith the Apostle wert thou none of them The same Apostle having reckoned up some of the same sins Col. 3.5 6. and the danger of perishing in them and for them vers 7. In which saith he ye walked sometime while ye lived in them And hast not thou walked in them and lived in them We all saith the same Apostle had our conversation in time past among the Children of disobedience the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by Nature the children of wrath as well as others Ephes 2.2 3. and Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another These are all in a perishing condition in danger imminent danger of being drown'd in utter destruction and perdition And thou thy self hast been one of them and doest not thou pity these Wilt not thou put forth thy hand to save these and draw them out of the same pit of destruction out of which thou thy self hast escaped 2 Cor. 1.4 if not certainly thou hast not the Spirit of Christ in thee No thou art in the same pit still in the same perishing condition as well as they they perish in one kind of sin thou in another they perhaps in Drunkenness Swearing Cursings and Blaspheming c. and thou in Envy Hatred Malice and all Uncharitableness And what difference is there if both perish Dost not thou fear God Wilt not thou pity thy Brother since thou art in the same perishing condition with him since thou art in the same condemnation Exhort Since the Saints imminent danger of perishing is so prevalent an argument with our Lord to save them let us for our safety make use of it let us represent our danger to the Lord and let us also pray Lord save us we perish I fear this is a duty which we make not use of or very coldly because we apprehend not nor are sensible as we ought to be of our own hazzard and danger for either 1. We know not the danger we are in or 2. If we do know it we solace our selves with vain hopes against it Wherefore that we may be moved to make use of this motive as we ought let us take notice of our true danger wherein we are of perishing The Prophets Servant 2 Kings 6.15 saw the danger wherein he was and cryed out Alas Master what shall we do We on the contrary presume that we are safe and shall be saved but as yet know not what our danger is nor where nor what we ought most of all to fear Our main danger is of perishing in sin and for sin They are foolish and hurtful lusts which drown men in destruction and perdition Fornication Vncleanness Covetousness Filthiness and foolish talking and jesting actions and words of course which few take notice of fewer I fear make conscience of which endanger our utter ruine and perishing we account them as frailties weaknesses and infirmities But let no man deceive you with vain words for because of these things cometh the wrath of God upon the Children of disobedience Eph. 5.6 Before the ruine of Jerusalem the Prophet Jeremy tells us how the people were qualified Jer. 7.8 They stole committed Adultery sware falsly burnt incense unto Baal and walked after other Gods and all this was nothing they were Free-men they had God's Temple with them They were wise and the Law of the Lord was with them But O saith the same Prophet Who is the wise man that may understand this for what is it the Land perisheth And the Lord saith because they have forsaken the Law Jer. 9.12 13 14. So many under the Gospel allow themselves in hatred in malice in uncharitableness in lying in covetousness in drunkenness in reviling in slandering and why thâ—â— are Free-men they live under the Means they enjoy the Gospel they hear the Word they receive the Sacrament O saith Jeremy and so may I say to such Trust not in vain words because for these things comes the wrath of God upon the Children of disobedience O who is wise that he may understand for what the Land perisheth And it may be as truly answered They have forsaken the Gospel and live not according to the Rule of the Gospel which they boast of nor have obeyed the voice of the Lord nor walked therein but they have walked after the imagination of their own heart for these things the Land perisheth and for these things comes the wrath of God upon the Children of disobedience 2 Thess 1.8 2 Tim. 3.1 2. 1 Tim. 6.9 But here may some man say what need have we to pray for our salvation we are sure we cannot perish we are sure to be saved Beloved if any one should question your Free-hold or Copy-hold and tell one of you the Lease of your House or Land hath a flaw in it it 's worth nothing that your Title 's not good c. 't would startle you and make you look about you O how busie you would be presently what searching for Evidences what examining of Witnesses what consulting with Lawyers You 'l hear every mans judgement Why your whole Estate is called into question I now question thy Title to the Eternal Salvation of thy Soul what canst thou shew for it Thou wilt Answer They that believe shall be saved but thou believest a fair plea But yet take heed in a matter of the greatest consequence of the world that thou beest not deceived Try every ones Evidence St. Peter 2 Pet. 1.1 acknowledgeth That those to whom he wrote had obtained equally precious Faith with himself and the rest of the Apostles To believe is to obey yet saith he vers 5. Add to your Faith Vertue vers 10. If ye do these things ye shall never fall Wilt thou presume to be saved yet do none of these things Let us try another Deut. 8.1 The Lord had sworn to the Israelites How might these men reason just as we may do the Lord hath promised the Lord hath sworn that he will give us the Heavenly Canaan These are the two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet it was the Devils sophistry Mat. 4.6 If thou be the Son of God c. For he hath given
I have seen render the words as we do or to the same effect The phrase is according to a Figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains much more in it than the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend most of your time and care that way We have like overplus in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their Sons and their Daughters to pass through the fire to Moloch which I commanded them not No he severely prohibited Lev. 18.21 Such a Figure we have in these words He will not hold them guiltless i. e. He will certainly punish them he will not leave them unpunished so Luther in his Translation Both Interpretations are Divine Truths and the Truth saith Let nothing be lost They are serviceable unto two sorts and degrees of men some under the Law such are named by the Spirit of Fear and so it is a Denunciation The Lord will not hold him guiltless but will certainly punish him Others are under Grace and to them the Law is Spiritual and so it is the will of God revealed unto them that the Lord will not cleanse those from their sins who take his Name in vain And that 't is such a Revelation out of Grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the Names of God The reason of this Denunciation according to both Interpretations 1. The Lord will not hold him guiltless in respect of the 1. Malefactor and his demerit 2. The Judge his Wisdom and Justice His crime is exceedingly aggravable in regard of God and men 1. Of God whom he really conceives either ignorant as he who sees as man sees and pierceth no further than the surface of things Job 10.4 and argues like Atheists whereas his eyes are clearer than the Sun or if he see through all shews yet he thinks he is such an one as himself Psal 50. whereas he hates the blood-thirsty and deceitful man and will destroy all that speak lies or if he be better perswaded of his understanding and truth yet he derogates from his power as unable to bring him to condign punishment 2. In regard of men nothing so much hurts humane Society as falshood hypocrisie as deceiving trust which are alwayes in him who takes God's Name in vain for how can he be true to men which is false to his God Reason In regard of the Lord the Judge for whereas he who takes God's Name in vain so craftily carries himself towards men that he escapes all punishment or at lest he mainly endeavours that yet maugre all his endeavours that way he cannot escape the just judgement of God who sees not as man sees who sees all his windings and turnings Heb. 4.12 Esay 29.15 Amos 9.2 Thinkest thou O man who judgest them who do such things and doest the same that thou shalt escape the juct judgement of God 2. According to the second interpretation the reason why the Lord will not cleanse such they pollute the Sanctuary and cause the daily Sacrifice to cease Dan. 11.31 Such pollute and defile his Name with their gifts or their Idols Ezec. 20.39 And therefore according to that Lex Talionis by which he Acts he will not cleanse them 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Name of God and Christ that cleanseth justifieth and sanctifieth 1 Cor. 6.11 But how can that be done unless there be an application of the purger and cleanser unto the polluted Soul Now he who takes God's Name in vain applyes God's Name only in shew and pretence and thefore it hath no operation in him The Vnguentum Hopliatricum seems to work at a distance whereas indeed it doth not but operates by the common spirit of the world There is no operation but by contract and it is the virtual contract that effects the cleansing of the wound the purging of the sin Obser 1. Outward performances of Duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a trumpet praying in the Synagogues and corners of the streets to be seen of men fasting with a sad countenance and disfiguring the face Unto all these and there is the like reason of all other our Lord adds they have their reward Mat. 6.5.16 What they desire they have applause of men and that 's all the reward they shall have for all these performances But the great reward which God gives is no other than God himself Gen. 15. and Christ himself which they never obtain Joh. 5.44 They who seek honour one of another by shews and pretences of Godliness they believe nor seek that honour which comes of God only What is that honour that comes of God only What is it to be called of God a Son or an Heir c. what else is it but Christ himself he is the honour that comes of God only and God the Father vouchsafeth that honour to those who believe Unto you who believe he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a price reward or honour 1 Pet. 2. The Sons of Sceva Act. 19.14 iniquity prevails over them The Gauls came upon the Roman Senators in their Robes and slew them like men whom at first they reputed as Gods Obser 2. They who sincerely faithfully bear the Name of God and Christ those he cleanseth Job 1.5 Among the special acts of glorifying God's Name the Affirmative part of the Third Commandment I spake of blessing and praising his Holy Name Opposite hereunto is the Negative part wherein we now are as cursing and blaspheming the Name of our God For this purpose I cite Job 1.5 Lest Satan's buffettings of Job might seem to have been God's just judgements upon him for some great sin which his friends often charge upon him And that the patience of Job might appear the greater for which end principally the whole Book seems to have been written as we may learn by Jam. 5. For these or like reasons especially the Holy Ghost premiseth a description of Job and gives him a Glorious Testimony what he was where he lived what his condition was Spiritual There was a man c. v. 1. what his condition was Oeconomical as touching his Children v. 2. as touching his wealth absolutely reckoned up in several kinds v. 3. comparatively enforced in the end of the verse so that this man was the greatest of all men of the East For instance what manner of man he was the Holy Ghost here sets down one how he demeaned himself towards his Sons and toward his Seed occasioned by a feast that hereby tanquam ex pede Herculem we may judge of all the rest The ground of these Acts of Job
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
righteousness This was figured by Adonizedech Josh 10. who most of all other opposed Joshuah and stirred up five other Kings against him i. e. The Lord of Righteousness the false righteousness in the world opposeth the true Melchisedeck the King of Righteousness and stirs up the Rulers of the darkness of this world against him Eph. 6.12 Nor had the Israelites so cruel an enemy as the Midianites Numb 22. as may be seen Judg. 6. besides other places and why Midian signifieth judgment that false judgment which the Prince of this world executes He who opposed the Lord our Righteousness what is he but the great inward Antichrist Whom Gideon another type of Christ destroys and therefore Christ when he comes to execute Judgment and Righteousness in the Earth the Prophet tells us it shall be as in the day of Midian Esay 9.4 He tells thee all things that ever thou did'st These things hast thou done Psal 50. is not this the Christ If he speaks evil bear witness if good why smitest thou him When all the foundations of the Earth are out of course 't is time I trow to think of Heaven when the Kingdoms are divided as in Mount Perasim as now they are all the Christian world over when they are shaken 't is time to lay hold of such a Kingdom as cannot be shaken such an one as is beyond the power of Satan who like Archimedes would shake the whole world had he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason of all our Jars and Contentions every man thinks he understands and hath the truth of his side and therefore opposeth others of a contrary mind and the other opposeth them when yet neither on either part are true Disciples who first deny themselves and take up their Cross c. but without any such preparation unmannerly and rudely rush and intrude themselves into Christ's School of themselves NOTES AND OBSERVATIONS UPON MATTHEW XIII 34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 4.33 34. All these things spake Jesus unto the multitude in parables and and without a parable spake he not unto them That it might be fulfilled which was spoken by the Prophet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world THe Evangelist gives an account of our Lord 's parabolical way of teaching wherein we have these Two parts 1. Our Lord 's constant way and manner of teaching the multitudes it was by parables 2. The reason why he used that way and manner of teaching that it might be fulfilled c. or more particularly these several heads which will afford us these Divine Axioms 1. The speech of Jesus Jesus spake all things before delivered unto the multitude 2. The character mode or manner of his speech He spake unto the multitude in parables 3. The extent of that character and mode of speech Without a parable he spake not unto them 4. The mind or event of that way of speaking That it might be fulfilled c. Wherein we have these particulars 1. The Prophet Asaph opened his mouth in parables 2. He declared things which have been kept secret from the foundation of the world 3. Therefore Jesus spake all these things unto the multitudes in parables and without a parable he spake not unto them That it might be fulfilled c. 1. Jesus spake unto the multitudes Wherein we must enquire 1. To whom 2. What he spake 1. To whom he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turba the multitudes The word is Plural which yet we render in the Singular but why I know not since they to whom he spake were great multitudes vers 2. The word is sometimes used of the Disciples themselves Luk. 6.17 but most what they are wont to be opposed unto the Disciples of Christ as vers 36. The multitude therefore were undiscipled men troubled and vexed as Luk. 18. Act. 5.17 and troublesome to others The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to molest or trouble or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Unto these rude multitudes Jesus spake all these things Mar. 4.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Gospel concerning these things the Gospel of the Kingdom Reason 1. The necessity of the multitude they were undiscipled though they had many Teachers learned Scribes yet neither were they taught themselves to the Kingdom of God nor would they suffer them to enter in that would Mat. 23.13 2. The Lord Jesus had compassion of the multitude because they were undiscipled Obser 1. The Doctrine of the Kingdom of God is of that Universal concernment that it belongs to the multitude every one of the multitude Our Lord had the wisdom and prudence that he knew best quid quibus what and to whom it was fit for him to speak he spake to the multitudes concerning the Kingdom of God it belonged to them and every one of them to us and every one of us to know it O that we would even in this our day know and duly consider the things that belong to our peace the things that belong to the Kingdom of our God the Righteousness Peace and Joy in the Holy Ghost First it concerns thee who ever thou art even the meanest in the Congregation The Lord Jesus speaks even to the multitudes concerning the Kingdom of God If the multitudes were undiscipled men why spake he these things unto them they were uncapable of them he spake unto them therefore in parables and what is a parable A figurative kind of speech whereby some known outward sensible thing is represented unto the ear signifying something yet unknown and inward unto the mind This is properly a Proverb or Parable and therefore it is wont to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark saying as here it is vers and Prov. 1.6 Joh. 16.25 29. opposed to plain Mat. 11.11 wherein because most what grave and weighty Sentences were contained Custom afterward prevailed that Sentences of great weight and moment were also called Proverbs although set down or uttered in proper speech such are many in Solomon's Proverbs and that 1 Sam. 24.13 So Lorica a Coat of Male was first made è Loro of Leather whence it retains the name though it be now made of Iron And Papyrus Paper of old made of an Aegyptian Rush so called keeps the name still though our Paper be now made of Old Raggs and the like we may say of an Inkhorn though now of Lead And because such kind of speeches grew common by use they became Rules of Life whence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because among such Rules of Life they were wont to mention the examples of those who had lived without Rule and for that reason were made examples unto others lest also others might offend Hence we find the word used also in evil part as Deut. 28.37 1 Sam. 25.26 2 Sam. 18.32 Jer.
Tertul. Men may know these things how else can they judge of them yet not be guilty of them as it 's said of Câ—to Intravit in floralia ut tacet I know well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery and Fornication differ and are distinguished Mat. 15.19 Heb. 13.4 Whoremongers and Adulterers God shall judge yet withal its clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fornication is but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.32 Except it be for Fornication i. e. Adultery Obser 8. Note hence that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Fornication is reckoned among the sins which are forbidden by the Eternal Law of God I know well that the Learned Jews herein differ much among themselves some would have that Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not commit Adultery to be understood only of persons married but others with better reason in the same Commandment understood Fornication also yea all manner of uncleanness to be forbidden though it cannot be denied but many of the Jews and Gentiles also have straitned the Commandment of God and understood it only of Adultery That their lusts might the more be enlarged and widened when they would not understand Fornication to be forbidden by the Everlasting Law of God This is the reason why Fornication is put among the Canons of the first Council Act. 15. And St. Paul reckons it in the Catalogue of those sins which exclude men from the Kingdom of God 1 Cor. 6. Gal. 5.19 Repreh Those who make light of Adultery and Fornication and esteem them as tricks of youth and say their Age will need them are not these they who make a mock of sin Do they not consider that they are forbidden by the great God and must they be so lightly accounted of as tricks of youth One such trick of youth cost all the Sechemites their lives Gen. 34.25 26. And it is very rare that such wasting sins committed in youth are reformed in old Age Vitium primae concoctionis non corrigitur in secunda for have ye not observed the grey head who goes on still in his wickedness though strength of Nature be decayed yet the old Adulterer and Fornicator hath as adulterous an heart as the very worst therefore they easily connive at those sins in their Children Non est scelus in adolescente scortari c. Ego feci ibidem isthaec in adolescentia saith that old Lecher in the Comedy and what they cannot act they will talk as savourly and with as great delight as they could then they commonly shut up all they hope God hath forgiven them Whence comes this smoke but from the fire of Concupiscence which even yet burns in their hearts whence this foam but from the sea of wickedness yet working in them and foaming out their own shame And shall we think that therefore the Lord hath pardoned these old Adulterers and Whores because they say they hope so Then sin is pardoned when it is forsaken and left and not till then Will God punish this sin in a young man when strength of Nature seems to make Apologie for him and will he not much more punish this sin in an old man in whom Nature is decayed if he yet retain his fire and his flame vigorously in his snuff though now going out with a stink No doubt but the judgment of such is much greater if the Apostle reasons right Rom. 1. and the last Mysticé Obser 1. There is a Spiritual Marriage between Christ and the Believing Soul whereof the Lord speaks Hos 2.19 I will betroth thee unto me for ever c. Zach. 8.8 Obser 2. The Lord gives himself to the obedient Humanity See Notes on Mat. 25. And the Virgin-Church is united to the Deity the Virgin Church goeth forth to meet the Bridegroom Vulg. L. Syri the Bridegroom and the Bride See Notes as above Obser 3. The Lord makes Covenant and Contract of Marriage with his Church I am the Lord thy God I am thine thou shalt have no other God but me thou art mine for so the Lord speaks to all his People as to one Spouse See Notes on Exod. 20.21 22. Obser 4. There is a Spiritual Adultery the breach of Wedlock between the Lord and the Soul even such between the Lord and the Soul joyned unto him by Covenant as is between the Husband and the Wife Jer. 3.20 Surely as a wise treacherously departeth from her husband so have you dealt treacherously with me O house of Israel saith the Lord. Obser 5. As Vnio is the cause of all good so Binio is the cause omnis mali of all evil of this breach the Lord often complains Ezech. 16.7 I am broken with their whorish heart which hath departed from me chap. 16. Exhort To the Lord's precept he saith not I counsel I advise thee not to commit Adultery or Fornication the Precept is absolute proceeding from the absolute Commandment of the most high God Thou shalt not commit Adultery or Fornication The Motives might be many 1. From consideration of the sin it self it 's a bruitish sin 2. It unmans the man takes away his heart and understanding Hos 4.11 it makes him a very fool The Harlot is called the foolish woman Prov. 9.13 and young man void of understanding taken by her fair speech he goes after her stait-way as an Oxe goeth to the slaughter and as a fool to the correction of the stocks Prov. 7.22 Therefore the Natural Philosophers observe that every Beast and Fowl the more lustful it is the more foolish as the Sparrow as the Ass Ezech. 23.20 And therefore Sechem Gen. 34.2 who ravished Dinah the Daughter of Jacob he is said to be the Son of Hemor i. e. an Ass vers 7. He is said to have wrought folly in Israel and the woman that played the harlot is said to have wrought folly in Israel Deut. 22.21 The man speaks to the men of Gibeah who forced the Levites Concubine Do not saith he this folly Jud. 19.23 and so again cap. 20.6 10. folly in Israel Thus Thamar saith to her Brother Amon 2 Sam. 12.13 No such thing ought to be done in Israel do not this folly and vers 13. Thou shalt be as one of the fools in Israel Obj. But folly seems to be pitied Sol. This folly is Wickedness as the same word signifieth both Josh 7.15 Margin And the man in Gibeah said first do not so wickedly Judg. 19.23 do not this folly this folly is wickedness yea a great wickedness Gen. 39.8 9. As all words sound the abomination of this sin so the last the greatest as in the thunder crack the last is commonly the most horrible and fluctus Decumanus is observed to be the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as it is a great wickedness so it hath a proportionable punishment If my heart hath been deceived by a woman
the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things of God we ought to give unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Laws brought to three Answer There are no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudes of God's Laws Hos 8.12 They who have accurately summ'd up the Laws of God See Notes on the place above But how then come they to be contracted to so small a number See Notes as above Observ 1. There are degrees of Gods Commandments See Notes as above in Observation the third Observ 2. Hence we learn that there are diverse Wills in God not one contradictory to another as some say that God would have all men to be saved this openly and above board But his secret Will is that far the greatest part of Mankind should be damned Such contradictions of Wills one would not suppose to be in an honest man which these ascribe unto God But diverse Wills there are in God one principal and onother subordinate thereunto 1. The principal Will is of the weighty things of the Law Judgment Mercy and Faith or Truth 2. The less principal is of all lesser Commandments as serviceable thereunto Observ 3. Since our Lord blames the Scribes and Pharisees for omitting the greater and weightier things of the Law it follows that the weightier things of the Law may be kept Our Lord the Wisdom of God and Righteousness of God would not give a Law that is impossible nor blame men for omitting and not fulfilling that is impossible and not feasable to them Observ 4. The Character of Hypocrites they are intense in doing smaller Duties remiss in doing greater The Jews would not enter into the Judgment-hall lest they should be polluted but took no great care or thought lest themselves should be polluted by shedding innocent blood yea great care was taken lest they should shed blood but they put the Magistrate upon it that unless he shed blood he should not be Caesar's friend Just so have the Scribes and Pharisees done to the true Christians in all Ages the Magistrates must be their Executioners O hypocrites do they not know that quòd quis per alium facit id ipse facit what any one doth by another he doth it himself that in Murders all are principals Observ 5. The deplorable condition of the Jews Nation when our Lord came in the flesh the Scribes and Pharisees were of all other the most religious of that Age in appearance before men they carried all before them as the Scribes and Pharisees of our days yet regarded only a few outward Duties and neglected the greater and weightier things of the Law The wo and judgment here was not far from them and since we are like them can it be far from us Repreh 1. The Scribes and Pharisees hypocrites of our days far more worthy of reproof than those for there was not any one of the three Sects of Jews Essenes or Pharisees or Sadduces but they thought the Law belonged to them and that it ought to be kept But our Scribes and Pharisees hypocrites think the Law belongs not to them nay they judge it to be strange Doctrine according to that of Hos 8.12 they counted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Martin Luther turns Kerzery 1. e. heresie Coverdale turns strange Doctrine Diodati Doctrine that belongs not to them if the Doctrine belong not to us the Wo will certainly belong unto us Repreh 2. If our Lord call those Scribes and Pharisees hypocrites who tythed Mint and Dill and Cummin but omitted the greater things of the Law what will our Lord call those Scribes and Pharisees who not only omit the weightier things of the Law but the less and lighter Commandments also Repreh 3. Those who dishonour the honourable things of God's Law c. See Notes on Hos 8.12 Exhort Let not us omit these great and weightier things of the Law as these did but as they are weighty and honourable so let us observe them with due and honourable regard See Notes on Hos 8.12 NOTES AND OBSERVATIONS UPON MATTHEW XXIV 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Jesus said unto them See ye not all these things Verily I say unto you There shall not be left here one stone upon another that shall not be thrown down THe words contain part of a Divine Dialogue between our Lord and his Disciples wherein we have 1. The Disciples address and the end of it occasioned by our Lords words Mat. 23.38 39. concerning the Temple and his departure from thence vers 1. 2. Our Lords speech thereupon partly expostulating with them partly foretelling them what should come to pass 1. Jesus went out and departed from the Temple 2. His Disciples came to him to shew him the buildings of the Temple 3. The Lord Jesus expostulates with them concerning their admiration of those buildings 4. The Lord Jesus foretells that there shall not be left one stone upon another that shall not be thrown down 1. Jesus went out and departed from the Temple There are Two words which signifie the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes all that whole Area or holy place which contains in it all the Courts and Buildings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially that part of the building which contains the Sanctuary and the Holy of Holies Now when it is said that Jesus departed from the Temple we must understand by the Temple only the Porch and outward Court of the Temple for as for that inward building it was proper to the Priests only Heb. 9 1-7 And therefore it is not said that he departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Sanctuary for he was never in it because not a Priest according to the Order of Levi for it is evident That our Lord sprang of Judah of which Tribe Moses wrote nothing concerning Priesthood but the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Evangelist here saith That Jesus departed out of the Temple We are not to understand such a going thence as ye read Mat. 21.12 where it is said vers 18. that he returned thither This going out of the Temple was his dereliction his ultimum vale his final and last departure thence Our Lord had been in the Temple two dayes together one after the other First he came riding in Triumph thither Mat. 21. v. 12. where the Chief Priests and Scribes offended with the Childrens acclamation of Hosannah and he justifying them departed thence to Bethany whence the day following He returned and Taught in the Temple where again he was encountred by the Chief Priests and Elders of the People who questioned his Authority vers 23. Whence may appear the Reason why our Lord left the Temple Observ 1. That the Lord Jesus departed from the Temple supposeth that he had first come unto the Temple which is not unworthy our observation because this was prophesied of him
presuming at all adventure that they are Elect and chosen of God who never passed the furnace of humililiation nor have kept or known the word of Christs patience nor have received the unction from the holy one out of a presumption which they call Faith they imagine themselves elected ones and hence conclude that they cannot finally be deceived what ever they do As from a like phrase c. See Notes on Rom. 12.18 And surely they who believe in the Lord Jesus Christ that he is the way the truth and the life the wisdom of God and power of God they will very hardly be deceived or mislead from the Doctrine of Christ for in the Primitive times there was that firm faith and perswasion of divine Truth in the Christian Church that Galen expressing a thing impossible used this Proverbial speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may sooner and easier make Christians unlearn their Christian Doctrine which is as much as to say it is impossible they should And Austin reports an Oracle of Apollo when one asked how he might bring his Wife off Christianity Thou mayest saith the Oracle sooner write letters in a swift running River or fly in the Air implying a like difficulty or impossibility Howbeit such Apostacy there hath been of some saith Tertullian yea and our Lord Jesus himself implies such a recidivation and revolt possible And therefore having said there shall arise false Christs that they should deceive if it were possible the very elect he presently adds a serious Admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he I have told you before Observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one he saith not any learned man any subtil Sophister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man It 's a very easie thing for any man to deceive another which is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fraud and subtilty and a facility and easiness to commit wickedness a little Mother-wit will be sufficient to enable a man to be a great Politician in this World if first he be resolved so far to dispence and part with a good Conscience as to be a knave Whence the Psalmist Psal 52.1 Quid gloriaris in malitia potens Why boastest thou that thou canst do mischief Doeg discovered David and accused the Priests and slew them an easie thing to do Observ 3. The Lord would not that his Disciples should be deceived nor would he that any of his Disciples should be a fool his people he would have the wisest of all people Deut. 4.6 7. He would they should be wise as serpents that no deceiver should over-reach them Observ 4. As the Lord would not that any one should deceive his Disciples so would he also that his Disciples should not deceive any one O no! that 's a greater evil than to be deceived And therefore the Lord inflicted the heaviest judgments upon the greatest Deceiver Gen. 3. And the Apostle prefers the suffering of injury before the doing of it Why do ye not rather suffer wrong 1 Cor. 6.7 Why do ye not rather suffer your selves to be defrauded Abraham did so Gen. 13.9 and the Children of Abraham should do the works of Abraham And where it 's said that the Lord will deliver the souls of his people from deceit and violence Psal 12.14 it s to be understood so not only that they should not be deceived and oppressed by violence But much rather that they should not oppress or use deceit toward others For this is the will of God that no man go beyond or defraud his brother in any matter 1 Thess 4.6 Be innocent as doves Repreh 1. The deceitful World which every one complains of at this day Jer. 9.4 Mich. 7.2 7. It is the very time when this Prophecy is fulfilled as our Lord foretels Matth. 10.21 22. when the like deceit and fraud is in the Church of Christ as in the Heathen World only worse So that Epicurus his advice is seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look about you nay rather look home look into thine own heart and take heed lest the old man of sin the grand Impostor deceive thee Repreh 2. Our great heedlesness and carelesness in regard of the great Deceiver in our own hearts How careful and warie are we in other things that concern us less Matth. 24. Our Lord in this Chapter foretels that which his Apostles after him forewarns his Church of That there should be perillous times times of great danger 2 Tim. 3. For the more Grace the Lord shews unto the sons of men the more malicious and more active Satan is to oppose the Grace of God to frustrate it and make it fruitless in us Since therefore our Lord in these last times gives more grace Jam. 4.6 Graceless men increase to more ungodliness 2 Tim. 2.16 and render the times more perillous and dangerous for whereas perils and dangers are of two sorts either more remote which tempt and try men or more imminent and near as those which afflict and punish them we have both in the words 1. Our Lord foretells that many shall come in his name 2. Our Lord foretels what the effect shall be of this temptation and trial They shall deceive many 1. Our Lord foretels that there shall be a multitude of Deceivers many 2. Those shall be prompt and ready of their own accord they shall come 3. Their specious pretence in Christ's name 4. Their profession they shall say I am Christ 1. How many we have have not yet heard of many Act. 8.8 11. Simon Magus Elymas the Sorcerer Chap. 13. Barjesus Bar Chochab the Son of a Star Mahomet called himself a great Prophet there are who call themselves after the name of Jesus But not one of those or any forementioned called himself by the name of Jesus or Christ As for these of whom our Lord speaks they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Christ That is the 4. thing to be enquired into for certain it is that many take the Name and Person of Christ for a foundation and build erroneous superstructures thereupon as 1 Cor. 3.11 yea many agree upon the Person Nature and Offices of Christ outwardly yet make many Schisms Rents and Divisions and bring in many Heresies under the same name 1 Cor. 1.12 13. 2. The same words may be understood as when any one Church or Member of these several divided parties shall vaunt and glory of himself that he is Christ i. e. an anointed one a partaker of the Spirit a Christian as Psal Nolite tangere Christos meos If the mere pretence of Christ ' Name Being and Authority be so glorious how much more glorious is the very Nature Name and Being it self And what is it to be a Christian or to be really and truly named with the Name of Christ Tertullian tells us what a Christian Name was in his days Qui acceptus à Deo Patre substantiam baptismatis utique sanctus sancti
and earthly things And therefore Luke 21.28 our Lord minding his Disciples of his Coming saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look up and lift up your heads for your redemption draweth nigh I am ashamed when I read of a Philosopher that when any more dainty meat than ordinary was set before him he would look at it as too good for him tanquam paratus Deo as being prepared for God Observ 3. Take notice here of Gluttony and Drunkenness as great enemies unto true Piety and the eternal Reward of it Even natural and lawful actions prove unlawful and destructive to Nature when they are not in order unto an higher end See Notes on Gen. 1.28 Observ 4. Praesens bonum caput mali the present seeming good is the head of all evil See Notes on Gen. 25. Observ 5. If the exorbitancies and excesses of such natural desires as God himself hath implanted in our Nature be destructive and damnable how much more shall those excesses and exorbitancies become destructive and damnable which the Devil himself hath sown in it if the good seed prove degenerate which the good man sowed in his field what shall become of the Tares which the Devil hath sown in it Such are Envy and Pride and Covetousness and Wrath and made Holiness c. yet see the perverse judgment of the foolish World Every one can point at a great Eater and a great Drunkard and they are very infamous and shameful names But the envious person gets credit by his worst of sins being accounted zealous Carnalia peccata plus habent infamiae spiritualia plus de natura peccati saith Gregory Carnal sins have more of infamy spiritual more of evil 2. The second pair of natural Actions are Marrying and giving in Marriage as the former tends to the preserving of the persons of men so this makes for the preservation of the kind and as they before the Flood eagerly prosecuted the former desires so did they as violently pursue the latter What special Reason is there for this There is an inbred desire of perpetuity name condition and honour which because it cannot be obtained in ones own person the natural desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget its like and so to propagate it to posterity And herein is placed the natural Man's hope of Immortality Gen. 4.17 19. The former pair of Actions hath influence upon the later for eating and drinking dispose and fit the body for marrying and giving in marriage 2. Yea the vitious eating and drinking incline men to the sins of uncleanness first surfetting and drunkenness then chambering and wantonness Rom. 13. Prov. 23.31 Look not on the wine when it is red thine eyes shall behold strange women v. 33. But what reason is there that our Lord should name only these two excesses of all other since before the Flood all flesh had corrupted its way And before the overflowing scourge our Lord foretels that iniquity abounds as all can witness the truth of it Matth. 24.12 See Notes on 2 Pet. 2.5 Repreh The men of this Generation who spend their time their precious time not in eating and drinking only but in surfettings and drunkenness and actions of this Nature how little care have they of bodily health and safety Prov. 23. How careless of their credit and reputation in the World though they be Children of it Thus Esau was called Edom from his red Pottage Claudius Nero was called Biberius Mero Michael Temulentus Michael the Sot if these have no care of their Bodies will they regard their Souls Quem mihi dabis c. Shew me one man saith Seneca who sets any price upon time who thinks what he doth daily Mysticé There is an eating and drinking a marrying and giving in marriage which no doubt the Lord commands and approves of 1. An eating and drinking a meat and drink that the old World and this later World regards not but is the nourishment of Noah's houshold What Meat what Drink what Bread but the living Word which gives Life where it is received Man lives not by bread only but by every word that proceeds out of the mouth of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis supersubstantialis supersubstantial or heavenly bread There is an outward and natural and an inward and spiritual Man See Notes on 1 Cor. 10.34 a spiritual Meat and a spiritual Drink This is a lasting durable yea everlasting Meat and Drink This spiritual Meat and spiritual Drink we ought always to be eating and drinking They saw God and they did eat and drink Exod. In Solomon's days they did eat and drink and were merry 1 King 4.20 Luk. 22.30 Yet all spiritual eating and drinking is not approvable for there is a gluttony and not with meat a drunkenness and not with wine See Notes on Phil. 2. There is also a marriage and giving in marriage which the Son of Man commends and approves of Repreh 2. Even the Sons and Daughters of the spiritual Noah their remisness or want of earnest affection toward the heavenly things How importunate how earnest are the men of this World in pursuing their earthly desires they are eating and drinking See Notes on Gen. 25.21 Exhort We have heard the practice of the old World since Noah's time returns let us take heed lest the same sins return also lest we be likewise deceived by the errour of the wicked See Notes on Gen. 25. ad finem Exhort Suspect and fear the danger of natural and lawful Actions The table may become a snare and that which should have been for our help may prove an occasion of our falling Psal 69.22 When our Lord was an hungry and not till then the Tempter câ—me unto him Matth. 4.2 3. We bend the stick as much the other way to make it streight Let us so deal with the crooked Generation use abstinence from these things fast and pray lest we enter into temptation eat with our loyns girt and our staff in our hand 2. They did thus in the days before the Flood By the days before the Flood we understand either all that tract of time from the preaching of Enoch until the Flood which must be above 1000 years since the time that man begun to preach in the name of the Lord for so I have heretofore proved that Text must be read Gen. 4.26 2. Or else by the days before the Flood must be meant precisely the days of Noah's preaching before the Flood who was the Eighth Preacher of righteousness as he is expresly called 2 Pet. 2.5 which was the time of Repentance given to the old World 120 years before the Flood Gen. 6.3 1. By the days before the Flood in the first sence is implied an aggravation of the old Worlds sins the Lord had sent eight Preachers of Righteousness to warn them of the ensuing judgment And a like aggravation of the sins of this latter World seing the Lord hath sent Preachers also to us to warn us of the destruction
actus indeliberatus or irregularis dat non prodigit he gives he doth not cast away his gifts nor bestow them he knows not he cares not how nor upon whom no unto you my Disciples it is given to know the mysteries of the kingdom of God but to others it is not given to others that are without all things are in parables That 's the next point Vnto those that are without all things are in parables Parabola est rerum ex natura discrepantium sibi sub aliqua similitudine facta comparatio saith St. Jerom and out of him the Gloss A Parable is the representation of spiritual and heavenly things under the similitude and likeness of corporal and earthly which by reason of the analogies and proportions wherein the similitude holds and the disproportions wherein it holds not is an obscure kind of teaching Thus parabolical and plain ways of revelation are opposed Numb 12.8 I will speak to Moses mouth to mouth even apparently not in dark speeches or parables which our Saviour expresly distinguisheth Joh. 11.12 13 14. and 16.25 These things have I spoken to you in proverbs or parables the time comes when I shall no more speak unto you in parables but I shall shew you plainly of the Father which his Disciples acknowledge v. 29. Now speakest thou plainly and speakest no parable The like you may observe 1 Cor. 13.12 and 2 Cor. 3. These different kinds of teaching are accommodate unto the diverse kinds of auditors whereof some are obedient Disciples and to these agrees a more clear demonstration of divine Truth others are undiscipled men and disobedient and to these all things are dark and parabolical As there was light to them in Goshen but darkness elsewhere in all the land of Egypt a bright cloud to the Israelites but a cloud of darkness to their enemies The former sort are here within the later are said to be without without the house of God without the fold of Christ without the city without the kingdom of God and to these all things are in parables Non solùm ea quae loquebatur verùm etiam quae faciebat parabolae fuerunt facta scilicet verba Salvatoris both the words and works of Christ are parables unto those without saith venerable Bede Prov. 28.5 Evil men understand not judgment Hos 4.1 As for the mysteries of God they know them not saith the wise man Wisd 2.21 For great reason there is they should not know them whether we respect these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who are without or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mysteries which are reveiled within or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great reveiler of mysteries 1. As for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the persons that are without were there no other reason than this that they are without it were enough to demonstrate this truth that they know not the mysteries of Gods Kingdom but that all things are to them in parables They are without the fold of Christ and therefore not of his sheep nor do they hear his voice nor know him who is Wisdom it self Joh. 10. They are not of the houshold of God Eph. 2. but without the house where Christ expounds mysteries unto his Disciples Mark 4.34 and 9.28 and 10.10 there is a wall round about Gods House to make a separation between the Sanctuary and the prophane place wherein they are who are without Ezek. 42.20 They are without the City aliens from the common-wealth of Israel strangers and foreigners not fellow-citizens with the Saints among whom God reveils the Mysteries of his Kingdom Col. 1.26 They are without the Kingdom of God rebels unto Christ such as will not that he should be other than a Priest to them and such as they imagine hath taken away their sins not a King that should reign over them Now mysteries of State mysteries of a Kingdom are not wont to be reveiled to strangers much less to enemies and rebels 2. And as great reason there is if we consider the mysteries themselves and how they disagree with those that are without The mysteries of Gods Kingdom are holy mysteries as the ancient Church calls those hidden in the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things must be given to holy men we must not give holy things to dogs They that are without are dogs Apoc. 22.15 The mysteries of Gods Kingdom are precious Pearls they must not be cast before swine they without are swine wallowing in the mire of sensuality lovers of their own pleasure and their own will more than lovers of God The mysteries of Gods Kingdom are the wisdom of God but they are foolishness unto those that are without 1 Cor. 2.14 yea madness yea devilishness so they said unto the essential wisdom of God when he reveiled mysteries unto them he hath a devil and is mad why hear ye him Joh. 16.20 Whence it is that into a malicious soul wisdom shall not enter nor dwell in the body is subject unto sin Wisd 1.4 5. 3. No no God gives his Holy Spirit of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto those that obey him Act. 5.32 They that are without obey unrighteousness Rom. â—8 for as good reason there is 3. In regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself he hides his mysteries from the wise and prudent Mat. 11. if you seek a reason of that it follows Even so it pleased thee Hoc videlicet ostendens quod injustum esse non potest quod justo placuit saith St. Gregory for such as are wise in their own eyes they are too wise to know the things of God and so prove stark fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 professing themselves wise they become fools for even that wisdom they have keeps them from the knowledge of God the world through wisdom knows not God 1 Cor. 2. to these he speaks in other tongues to these he hath not given an heart to perceive nor eyes to see nor ears to hear Deut. 29.4 Nay Christ himself who is the light of this world the wisdom and righteousness of God he came into the world for this end That they who see with the carnal eyes of their own worldly wisdom should be made blind Joh. 9.39 yea he hath given charge to his Ministers that they should not reveil mysteries unto those for we cannot conceive that he should be unrighteous who is the Righteousness it self nor that envy should stain his bounty who is the good it self No the all-wise God hath divers ends why he thus conceals the mysteries of his kingdom 1. From those that are without as for the manifestation of his Justice the rule whereof in this case is from him that hath not shall be taken away even that which he hath or seemeth to have So we may understand the words following the Text which have the force not of an event but of an end All things are to them in Parables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing they may see and
not perceive and hearing they may hear and not understand As many abuse their strength their health their wit their memory to violence to luxury to ribaldry and scurrility and so justly lose those natural endowments and stop the passage of Gods Grace So that the light of the glorious Gospel of Christ cannot shine unto them and they as unprofitable servants are cast into outer darkness 2. Yet the gracious God in Judgement remembers Mercy and conceals his mysteries also Nè majus eis praejudicium generetur si postquam noverint Christi mysteria contempserint saith Theophilus The goodness of God prevents their greater judgement by preventing their greater sin Qui enim intelligit posteà spernit graviùs punietur saith the same Father 1. He aims at the good even of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those from whom he conceals his mysteries 2. much more at the prâ—servation and safety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispensers of his mysteries 3. But most of all at the respect and honour due unto the holy mysteries both which ends ye have together Mat. 7.6 Give not that which is holy unto dogs neither cast your pearls before swine lest the swine tread them under feet and the dogs turn again and rend you So treading under feet is properly applyed to swine and rending as properly applyed to dogs in some Greek Copies in the Vul. Lat. and the most Ancient English Translations of these we read Phil. 3.2 Beware of dogs beware of the concision such as are wont to bark and snarle and bite whom they like not and what they know not and never heard before as dogs deal with strangers All which laid together may serve for a demonstrative reason of this truth why it is not given to these who are without to know the mysteries of the kingdom of God but all things are to them in parables Yet perhaps some may doubt of this since many there are learned men who seem to know much Divine Truth yet are without the house of God undiscipled men and disobedient unto the Truth as their lives declare them Yea St. Paul seems to suppose That a man may know all mysteries yet have no Charity which is the badge and character of a Christian man But we must know how that according to the language of Scripture there is a broad difference between the things known by Disciples and undiscipled men as also between their wayes and degrees of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Cyril and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise great difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between meer historical and speculaâ—ive knowledge and that which is experimental and practical Nor can it be dâ—â—yed but that ungodly and undiscipled men may have some kind of Theory and empty speculation of the heavenly mysteries as much as the bare letter will afford them as the Devil himself is called Daemon one that in this sence knows much of Divine Truth saith Gerson But the knowledge here understood is a thorough knowledge such as they call Affective which inwardly works suitable affections in us and such as they call Effective which works outwardly an answerable life and conversation And in this sence they who are without undiscipled men are truly said not to know the mysteries of the heavenly kingdom So that as God is said to know or not to know the wayes of men according to his approbative or reprobative knowledge as Lyra distinguisheth so likewise may men according to their speculative or experimental knowledge be said to know or not to know the wayes of God and secrets of his kingdom much may these take out of their reading and then say it just as water is emptied out of a cistern so much as is put in so much is emptied out and no more But our Lord tells the woman of Samaria Joh. 4. If thou knewest the gift of God c. it should have been in thee a well of living water springing up unto everlasting life and therefore we may say as she did O Lord give us evermore of this water But this may some say is a malicious and final exclusion of those that are without from ever entring into the School of Christ's mysteries not so for howsoever they know not the mysteries of God's kingdom yet some things are so plain that they cannot but know them which God hath shewn indifferently unto all Thus when the Scribes of Esdras had written two hundred and four Books the highest spake thus unto him The first that thou hast written publish openly that the worthy and unworthy may read 2 Esdr 14.45 more plainly Mich. 6.8 He hath shewn thee O man O Adam who ever thou art worthy or unworthy within or without he hath shewn to thee what is good and what doth the Lord thy God require of thee but to do justly and to love mercy and to humble thy self to walk with thy God or to prepare thy self and make thy self ready to walk with thy God Upon the due performance of this God will shew thee more If any man will do his will he shall know of the doctrine Joh. 7.17 and the rule is general faventi quod in se est Deus non deest being grounded on that of our Saviour To him who hath shall more be given Whence we may observe their scantling small measure and obscure manner of Divine Knowledge who aâ—â— without The Rabbins the most learned of the Jews knew how often every word nay letter was used in the Old Testament yet how foully they erred in the mystery of them The Israelites could not look stedfastly to the end of that which is abolished 2 Cor. 3.13 Joh. 3. The Masters in Israel knew not the secret mystery of Regeneration Repreh Whence also we may observe and wonder at and abhor that abominable presumption of too many even of our own coat and profession who though they be without yea more without than the common sort of men yet dare they pry into the mysteries that are within yea though blind themselves yet dare undertake to lead others though they have not renounced in themselves the mystery of iniquity yet dare they dispense unto others the mystery of Godliness It is not their vain perswasion wherewithal they flatter themselves that they are able to preach to others will excuse them Alas they know not what they preach presuming to be teachers of the Law saith the Apostle They understand not what they say nor whereof they affirm but take up all upon trust and hear-say without any experimental knowledge of their own O how will they answer that dreadful expostulation of God with them Psal 50. Vnto the ungodly said God what hast thou to do to preach my Laws and take my Covenant in thy mouth since thou hatest to be reformed and hast cast my words behind thee or that of the Apostle Rom. 2.21 Thou which teachest another teachest thou not
postilla mea I read it in such or such a Common-place-book in such a body of Divinity so strangely we are deceived in our selves when we think our selves to be such because we read things to be so and so Some have much pleased themselves and brooded high thoughts of themselves because they know that which highly enlightened men have known or thought that the same light were in them and therefore they say a Child upon a Gyants shoulders may see further than the Gyant No no we must our selves grow up unto the same measure Observ 2. The Disciples of Christ are no such fools and ideots as the world conceives them when they speak of such with a scommatical accent and say they are boni viri good honest men 'T is true 1 Cor. 3.18 They are fools in this world according to the diabolical wisdom Jam. 3. Otherwise they are the wisest men and greatest States-men the best Politicians in the world Privy Counsellors of the Kingdom of Heaven acquainted with all the secrets of State Yea by redundancy from the Divine Wisdom and Knowledge of Mysteries they are the best and ablest Ministers of State and skill'd in worldly affairs Joseph was by education no States-man but lived privately in his Fathers house yet Joseph gave better Advise to Pharaoh for the Preservation and Government of his Kingdom than all the wise men of Aegypt could though they of note for their Wisdom and Policy but in regard of Joseph the Princes of Zoan became fools the Princes of Noph were deceived Isa 19. Joseph the prisoner knew more than they all See Notes in Mat. 8.25 While the Church at this day is rent in pieces by manifold divided judgements and the greatest contention is what is the true Christianity and who are the true Christians It might be very seasonable yea necessary for us to consider an argument of this nature what in the beginning was meant by the Christian name lest we should strive as many do like the Andabatae qui clausis oculis pugnabant saith Tully they were wont to fight blindfold See Jobson of the Religions on both sides the River Gaubra Our Saviour that great Example of our imitation he leads us into this method when a question arose touching Divorce for decision of it he referrs us to the first institution of Marriage Mat. 19.8 whence he inferrs From the beginning it was not so And the Apostle an exact follower of Christ when the Corinthians contended about the Lords Supper he decides the question by pointing them to the beginning of it 1 Cor. 11. So in the contention about the Resurrection Cap. 15. And let us be followers of the Apostle as he was of Christ Act. 11.26 The Disciples were called Christians first at Antioch The words contain two spiritual names of our profession very needful to be known by us all for all and every one of us either indeed are or would be thought to be 1. Disciples of Jesus Christ and 2. true Christians but whether really and truly we be such the opening of both these may fully discover but this hath been already done Observ Wicked men disobedient undiscipled men have no ground of confidence that they know any thing of Divine Truth why unto such all things are in parables Nor can they judge of Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the spiritual man that judgeth all things Nor have they any authority from God to teach others NOTES AND OBSERVATIONS UPON LUKE VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God Which words I render thus And it came to pass in those dayes he went out into a mountain to pray and he continued all night in the prayer-house of God My reason for this Translation I shall give in due place THe words contain our Lords retirement to his devotion and his continuance in it 1. His retirement is amplified by the time when and place where and that more generally a mountain he went out in those dayes into a mountain and the end of his retirement to pray 2. The continuance in his devotion it was all night and the special place of it and appropriation of that place to whom it belonged it was the prayer-house of God In the former part Our Lords retirement to his devotion we have this Divine Aixom In those dayes Jesus went out into a mountain to pray In the latter The continuance of our Lords devotion we have two other Axioms 1. God hath his prayer-house 2. The Lord Jesus continued all night in Gods prayer-house 1. In those dayes Jesus went out into a mountain to pray This seems to be meerly circumstantial but if we shall consider the Notes on Mat. 24.1 what mountain this was neither St. Mark in the parallel story Mar. 3. nor St. Luke tells us by name but it appears not to have been far from Capernaum whither our Lord resorted after he had ended his Speech to his Apostles Mat. 8.5 Luk. 7.1 And because of that his most Divine Sermon in this mountain and his miracles of feeding the multitudes said also to be at this mountain and healing the Leper at the foot of this mountain and our Lords frequent resort hereunto it 's called by Adrichomius and others Mons Christi Christs Mountain Hither he ascended to pray This he did in those dayes It may be doubted whether this be to be understood to have come to pass immediately after the stories next preceding or some time before namely before his Sermon in the Mount Theâ—e was good reason for his retirement whether we consider the term à quo whence he went or the term ad quem whither he went or his business whereabout he went 1. As for the term à quo if ye look the verse before ye shall find him among a company of mad men and was there not good reason he should go out from among a company of mad men 2. The term ad quem was a Mountain and that whereunto he was wont to resort and retire himself to his privacy 3. The business whereabout he went required both Doubt What so great need of prayer Our Lord knoweth what we have need of Resp 1. Though he have promised yet will he be intreated for them Ezek. 36.37 2. As man so he saith My Father is greater than I. 3. To teach men Joh. 11.42 Parents know the necessities of their Children yet in all reason they will put them upon their duty to make known their wants Observ 1. Our Lord by his Example reads us a necessary Lesson He went out saith the Text and when we would be vacant and free to the performance of any divine duty the Lord here going out from a mad crew leads us out of the crowd and throng of the world that lies in the evil one he leads us forth from the tumult and madness of the people Observ 2.
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
he saith unto us as Paul to the Gaoler Do thy self no harm Shall Sathan prevail with us for the greater and shall not our God prevail with us for the less 2. This reproves us for our abuse of what power we have Our God hath power to do us the greatest hurt yet he doth it not If we have power in our hand to do hurt commonly we do it we act ad extremum and they under our power shall feel it that we have power when we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the higher powers who have been in the Church or the Common-wealth may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things are now in fieri not done but in doing the excrescency and exorbitancy of power suppressing If the powers that are prove irregular and excessive God will suppress them Consol O the happiness of Christ's true friends in these perilous times The power of killing and casting into hell is in their great friends hand I have been angry with my Brother hated him reviled him But alas I am a sinful man and I shall be cast into hell He saith not that he doth cast into hell but he hath power to cast into hell so Matth. 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be in danger of judgement c. he saith not he shall certainly be condemned and cast into Hell But art thou faln into sin Abide not in it Rise up again from the dead and Christ shall give thee life believe in thy great friend He that believes in me although he were dead yet shall he live Joh. 5. But put case thou be cast into Hell Thy God I speak to thee friend of Jesus Christ who doest whatsoever he cammands thee thy God is there with thee Psal 139.8 though I make my bed in hell thou art there Hear the Prophet David's confidence though I walk through the valley of the shadow of death I will fear no evil Psal 23.4 Faith in the operative power of God hope of life and salvation hath an anchor within the veil Love to God and his Righteousness these and such as these will not cannot stay long in hell and death but must rise maugre all the power of Satan Hell and Death and all whatever is not God himself God takes notice of these things 1 King 14.13 Abijah only of Jeroboams house shall come to his grave because in him there is found some good thing towards the Lord God of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good one of God was in him Christ was in him and he cannot perish it is impossible Isai 65.8 As the new wine is found in the Cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all 1 Sam. 2.6 The Lord brings down to the grave or hell and brings up again It is not the blood of Abel which crys aloud but the blood of Jesus Christ the Mediator of the Covenant and the blood of sprinkling that speaks better things than that of Abel Heb. 12.24 But the pains of hell gat hold of me Psal 116.3 It is the common passage of all Gods people See Notes on 1 Sam. 2.6 post medium Exhort Hath the Lord power to do this O then prevent him that he do it not A blow met half way lessens and abates if not breaks the stroke Amos 4.12 Because I will do this unto thee prepare to meet thy God O Israel because he will send the pestilence the famine the sword c. therefore prepare to meet thy God O Israel Where shall we meet him Every one would be glad to meet him in his own way but not out of our own way we will not go to meet God in his ways There are most of us too wise in finding out ways to escape the condemnation of Hell There is a small narrow way leading out of hell and death into the everlasting life which the vultures eye hath not seen yet will men pretend they know it very well we know all have knowledge This small narrow way men are not wont to take such as our great friend hath directed us unto but every one will make a way by himself according to their own wit and in such a way they walk most willingly But truly howsoever they make every one his way as narrow as they will one man by abstaining from this another from that doing this or doing that and herein men place their consolation Mean time every one loves only those who travail with him in his way and hates all others that go not step for step with him in his way which every man thinks his own narrow way best his own cross that himself hath made his own gate that he goeth through the only strait gate But to what purpose is this that a man should forsake one thing and bind himself to another leave one error and embrace another when all this while all these are no other than so many small paths cut out of the broad way and many walk therein unto condemnation O Beloved what an incorrigible over-sight what a double hell and death will this be at the last day when we shall have born many an heavy burden been long time weary and heavy laden and when we think at length to enter into life out alas we shall find when it will be too late that we have all this while walked in a way of our own making and chusing a narrow way cut out of the broad way which leads unto death and condemnation There is a way saith Solomon which seems good to man but the end of it are the ways of death O Beloved as ye love your own souls get out of it What then is that way which leads from hell and death unto heaven and everlasting life What else but Jesus Christ himself the way the truth and the life that Jacob's ladder which reacheth to heaven He himself hath been obedient to his Father even to the death the death of the Cross overcame sin death and hell This way he hath tried before us in all self-denyal and patience in all meekness in all righteousness and holiness in all obedience that we should follow him in the same way in the faith and become partakers of his divine Nature and through him overcome hell and death and condemnation There is room to them who are in Christ This is the high-way from hell to heaven The way of life is above to the wise that he may depart from hell beneath Prov. 15. Thus thus the bonds of death and cords of hell are broken 1 Cor. 15. Thus thus the broken hearted are healed the bonds are loosed the perplexed consciences eased the polluted hearts are cleansed This is a way of no mans making or chusing Means The Lord comes to destroy Nabal and Sheba Bichri the first born let them not therefore have a being in us I have spoken so much upon these words yet I
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
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
Porch that 's the fear of our God and the fear of the Lord is clean and holy Psal 19.5 through that we depart from evil if we stay in the Porch we shall never enter into the HOLY the second part of the Temple yea we must first come to the Laver the water of Regeneration and there wash our hands in innocency and so come to the Altar of our God the patience of Jesus Christ and offer up our selves as a lively sacrifice to our God Here offer we up our trespass-offering and our whole burnt-offering such guests the Lord welcomes to his Table Eat O my friends drink yea drink abundantly my well beloved our bodies being washed with pure water and we abstain from fleshly lusts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Commandment if just or righteous 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth two wayes or severally implying that Justice is more properly that Virtue which is not exercised by one alone but with reference to another as Aquinas saith of it it 's aliena virtus a virtue in us whereof our neighbour hath a share According to the thing it self we must know that justice is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 'T is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such according to that light of God in us which we call Natural Reason whether there were any written Law enjoyning it or no as not to kill not to bear false witness c. 2. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such by positive institution such as we call our positive Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This epithet or adjunct of the Commandment disposeth and setteth the man in order to his neighbour whch that we may the better understand we must enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which we turn just and righteous and what the thing it self is signified by it First 1. Justice or Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature or natural reason is either general and universal righteousness or special 1. General of which that well known Verse is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tully turns thus Justitia in sese virtutes continet omnes This is defined by some to be all and every grace and virtue Justitia est omnis virtus or more largely est virtus secundùm quam aliquis vult operatur rectè So the Philosopher defines it Eth. 5. Others Justice is the greatest beauty and splendor of all virtues and graces according to which men are called just and righteous ones and indeed it signifieth no other than Christ himself unto us who is made unto us righteousness 1 Cor. 1.30 According to this large notion righteousness and holiness are oftentimes taken promiscuously one for the other as Hebr. 12.10 11. what is called holiness vers 10. is called righteousness vers 11. whence it is that 1 Cor. 6.11 Ye are washed ye are sanctified ye are justified The special righteousness is that which is contained in the Moral Law which we shall have occasion to speak of in the next adjunct of the Law where the Apostle saith the Commandment is good Mean time that Justice which is here intimated unto us where the Apostle saith the Commandment is Justice is the righteousness of the Judicial Law that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by positive institution that which hath the force and obligation not from the nature of the things enjoyned though much of these be said but also from the Authority and Ordination of the Law-giver who enjoyns them For as by the Authority of the Law-giver and prescript of the Ceremonial Law the man is disposed and set in order towards his neighbour so that as the Ceremonial Law is figurative so likewise is the Judicial Law according to that which we read 1 Cor. 10 11. Omnia in figuris contingebant illis c. not omnia haec sed omnia as it is read in all ancient editions and cited by the ancient Fathers Now that we may know the fabrick and sphere of the Judicial Law the just Commandment here spoken of and how it orders one man unto another ye may understand that the Judical Law respects the Common-wealth of Israel and Society of the Jews and that either 1. In it self or 2. In regard of the strangers and enemies of it 1. In it self and so it prescribes rules 1. For those who live in luce communi vita the duty of 1. Superiors towards Inferiors 2. Inferiors toward Superiors 3. Equals among themselves 2. The duty of those who live a private and domestick life wherein we have three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations and the duties of every one of them to the other 1. Of an Husband toward his Wife and of a Wife toward her Husband 2. A Father toward his Children and a Child towards his Father 3. A Master toward his Servant and a Servant toward his Master And this is a Synopsis a view of the Kingdom and Common-wealth of Israel in it self considered 2. Being considered in respect of others they are either friends or enemies unto them and accordingly there are Judicial Laws informing them in their duty toward them In respect of every one of these the Lord hath prescribed Laws and those just ones for whereas the second great Commandment is love to our neighbour so great that he who loves another hath fulfilled the Law Rom. 13.10 The cords of this love bind the Superiour to his Inferiour and the Inferiour to his Superiour equals to equals private combinations among themselves and the whole Common-wealth in defence of it self and its friends and allies and against the enemies of both According to this Law of Love judgement ought to run down like waters and righteousness as a mighty stream from the superiour to the inferiour To this purpose is the just Commandment touching the Election and Duty of a King Deut. 17.14 The choice of Judges and Officers in all their gates beside that great Judicatory at Jerusalem the Commandment touching their duty to hear the causes between their brethren to judge righteously between every man and his brother and the stranger that is with them Deut. 1.16 Laws for the due progress of justice preventing occasion of injustice as taking bribes and rewards commanding justice to proceed secundum allegata probata by testimony of two or three witnesses prescribing punishments according to demerits of evil doers As righteousness runs down from the head and hath an influence upon the body so it is derived by the holy Commandments as by veins unto the several parts and members of the body allotting and securing unto every man his own possession and prescribing rules of communicating common cases of our neighbour and his goods Deut. 22.1 If thou seest thy brothers oxe or his sheep go astray thou shalt in any case bring them again to
equity expected of a man The second is the very same Mercy and the love of Mercy and the last is Faith which because it works by love St. Luke puts love instead of it Luk. 11.42 this who ever doth walks humbly with his God which is the third in that place of Micha these are the same for the want whereof the spirit of God reproves the world These three are yet contracted into a less number even these two Commandments Love of God and our Neighbour for a lively faith or faith enlivened by the spirit and the love of God are all one and mercy and judgement are all one with love of our neighbour I know well this sounds not right to our English ears who take judgement for the rigorous execution of Justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Equity Correct us O Lord and yet in thy judgement not in thy fury thy judgement i. e. thy mercy and equity Thus our Lord contracts the Commandments to two Matth. 22.36 40. Can they yet be reduced to a less number Rom. 13. and 10. Love is the fulfilling of the Law This is the most excellent way 1 Cor. 12. last which is violently divided from the thirteenth Chapter wherein he tells us what that most excellent way is and in the last verse of that Chapter he tells us of three great things but the greatest of these is CHARITY that bond of perfectness Col. 3. that end of the Law 1 Tim. 1.5 the end of the Commandment is love out of a pure heart and of a good conscience and faith unfeigned as by the wickedness of men the Commandments are increased so by their obedience they are contracted Reproves Those who dishonour the honorabilia Legis who lightly regard the graviora Legis who little esteem the great things of the Law Fools make a mock of sin pass over judgement tythe Mint and Dill we read it Annise Anethum signifieth not Annise but Dill mean time omit graviora Legis Luk. 11.42 Hos 6.6 7. these are the things whereof the Spirit of God reproves the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16. He shall reprove the world of sin because they believe not in him the power of God the Lamb of God that takes away the sin of the world of righteousness false Pharisaical righteousness The reason of all this is according as God's and Christ's Righteousness is in the hearts of his people he abbreviates and makes short his Commandment this is plain Rom. 9.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Writ out of any inferiour Court is more observed than the great holy mandatory Letters from the Court of Heaven for these things the Land mourneâ—h the want of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit reproves the world of sin of righteousness and of judgement Observ 3. There are degrees in the Commandments of God some greater Commandments some less those of the first Table are greater than those of the second Matth. 5.19 Whosoever shall break one of these least Commandments c. If there be least Commandments then are there greater and so degrees in the observation of them so that if they come in competition the greater must be preferred above the less The Priests brake the Sabbath and were blameless Matth. 12.5 Their Love to God in doing him and his people service excused them the Love of God and our Neighbour is a greater Commandment than that of the Sabbath Vbi periculum vitae cessat Sabbatum where there is danger of life the keeping of the Sabbath ceaseth Every one of you leads his Oxe or his Ass to the water Love to man and beast excuseth the breach of the Sabbath So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves whereas some Christians to whom the Sabbath was a sign and a shadow account it one of the greatest if not simply the greatest of them all Counsel and comfort unto every one who like the young man enquire what he should do to be saved There 's not any thing thou doest or hast to do but there 's a rule for it multitudes of Laws There 's not any sin thou committest but there 's a Law to prohibit it a doctrine to heal it 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are thy sins spread like a Leprosie over thy whole body Art thou full of bruises and putrifying sores from the sole of the foot to the crown of the head there is a plaster as large as thy sores the Commandment is exceeding broad The Law is a Catholicon a Panacea a salve in it for every sore Love covers the multitude of sin But alas Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets me in every circumstance and the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it guards thee and defends thee in every circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear all thy works Verebar omnia opera mea Job 9.28 Have respect to all the Commandments Psal 119.6 But this is dura custodia yet under this thou must be kept Precept upon precept line upon line Isai 28.10 The Child is brought under the multitude of Precepts When I was a child I understood as a child 1 Cor. 13. until that which is perfect is come Gal. 4.3 under the elements of the world As the multitude of stars were made in the firmament of heaven as every one of these contributed its share of light before the Sun was made even so the multitude of Commandments gives light unto the man untill the day begin to dawn and as the day light appears one star after another disappears and still they become fewer and fewer untill the light of Faith shine out as the Apostle speaks Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be reveiled Hast thou then scattered thy wayes unto strangers Jerem. 3.13 See the place hasten to the unity Wherefore Beloved let us be exhorted to hasten to the coming of that day 't is the Apostles exhortation 2 Pet. 3.12 It 's a strange one for we say rather Phosphore redde diem We wish for the day Act. 17. that the day would hasten to come to us not that we should hasten to the coming of the day but such is the goodness of that Sun of Righteousness who shines alone in his Saints as Apollo and Sol have their names from their shining alone saith Macrobius when his day light appears he contracts all that multiplicity of day light unto himself He is Achad Deut. 6. ONE and draws all multiplicity into ONE The Queen of Sheba had no more Spirit left in her 1 King 10. when she heard the true Solomon See Georg. Venet. fol. 230. b. When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour our Lord tells him Thou art not far from the kingdom of God Mark 12.34 One step further he had been
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
below what was below before they place above and so turn the world upside down Malac. 3.15 We call the proud happy but our Lord saith Blessed are the poor in Spirit and God resists the proud saith St. James and let the brother of low degree rejoyce in that he is exalted but the rich in that he is made low Jam. 1.9 We speak good of the rich and covetous and say such an one is a good man we mean a rich man but our common dialect is when we call a poor man good-man though few are so called in this City for hath not God chosen the poor of this world rich in faith And John the Baptist prepares the way of the Lord as Pioners are wont to do before an Army before the Lord comes with his holy ten thousands Jud. 14. Every valley shall be lifted up and filled and every mountain and hill shall be brought low Luk. 3.5 That which is high among men is an abomination in the sight of God Luk. 16.15 Thus the Christian Religion turns the world upside down when being it self peaceable and orderly it sets all things in the world in their due place and order Repreh 1. This is a duty wherein I fear we fail most of us either 1. In the intension of it or 2. In the extension 1. In the intenseness of it for alas how remisly how negligently is peace maintained among us a cross word a little disrespect a small detriment or loss it ravels all that peace and unity which for long time had been knitting together but an Opinion that divides men like Sampson's Foxes and sets all in a fire it scatters them like Babel O beloved these things ought not so to be What if the Lord hath given our brother a greater illumination and a larger sight of the heavenly things than our narrow brain can comprehend shall our eye be evil because Gods eye is good or lies it in our brothers power to change the Truth of God and his Judgement of it or what if our brother have greater strength of judgement touching things indifferent than we have shall our Conscience be offended at him shall the strong despise the weak or the weak condemn the strong or shall a little breach prove a perpetual rupture and division God forbid The Saints of God should be like the more subtil and purer Creatures like the more Spiritual Natures as when the Sun-beams are divided they immediately unite themselves together again nay the air and water as Solomon observes they do the like Much more the Saints of God being of a spiritual and heavenly nature and disposition if there fall out any unhappy division among them they unite themselves presently together again of wickedness it self and of the incorrigible wicked the vessels of dishonour and wrath be it spoken that they are like the potters vessel being broken they cannot be made whole again Isai 30.14 that they are like the fall of the Devils that can never be repaired Repreh 2. And as much to blame we are Beloved in maintaining peace according to the extension of it The Christian Peace it is of equal extension to the Christian Charity now that extends it self to all men 1 Cor. 16.14 2 Pet. 1. to brotherly love common love or love to all men Beloved I lay hold upon every occasion that invites me to speak of these large these common these general duties that must be performed to all men they render us like unto God himself He is the God of peace and the children of God are the peace-makers Mat. 5.9 now vers 47. of that Chap. If ye salute your brethren only the Syriack Interpreter there If ye ask the peace of your brethren only if ye maintain peace with your brethren only if ye add not to your brotherly peace common peace as to brotherly love common love what do ye more than others Do not even the Publicans the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what greater matter do ye than others do God requires and expects that his Children should do greater things than others do Now even Laban and Nabal the two Churles in Scripture who anagrammatize each the others name even they were good to their own blood Nabal especially is an arrant churle upon record and so unpeaceable such a son of Belial that a man could not speak to him Shall I take of my bread 1 Sam. 25.10 11. and my water and my flesh that I have killed for my shearers and give it unto men whom I know not whence they be Yet even he loved his own The Sodomites and Aegyptians are noted by the Wise Man to have been unpeaceable and unkind toward strangers yet even they loved their own yea that rich man in hell loved his own and wish'd well to his brethren upon earth yea the Devil as we say loves his own and is at peace with his own While the strong man keeps the house all his goods are in peace and if his kingdom were divided saith our Saviour it could not stand And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what do we more than these if we confine our love and peace within the bounds and precincts of those who love us Certainly all such love and peace is but self-love and partiality which restrains all our love to our neighbour and peace with him yea all our love to God himself to our own profit pleasure preferment and advantage whereas if the true Christian love and peace have their due dimensions they enlarge the heart and carry it out of it self not only to those who love us and are at peace with us for so it returns again to us and is resolved into self-love but even to all our enemies even to all men 4. Observe that Religion which is unpeaceable unquiet and turbulent it is no true no Christian Religion Popery betrays it self in nothing more to be a false Religion and Antichristian than by unpeaceableness cruelty and inhumanity The first founders of Rome they say being exposed were nourished by a Wolf and well they might and have suck'd in wolvish cruelty with their milk for one brother slew the other of their posterity came the Roman Emperors who like grievous wolves spared not the flock of Christ but were Authors of those bloody persecutions and slaughters of Christ's flock in the Primitive Times whom they persecuted under the name of Christians and since their persecution ended the Romanists still Religious men under pretence of Christianity do the same things like grievous things Act. 20.29 They spare not the flock of Christ but persecute it under the name of hereticks Hence wars burnings murders massacrees inhumane and bloody designs unwarrantable by any rule of Christianity yet doth not their unpeaceableness and bloody mindedness justifie us if we do the like we justifie them and condemn our selves for if a man be a persecutor unmerciful unpeaceable it matters not of what Religion he is Under Christ and his Gospel Mercy and Truth are met
above six hundred thousand men Numb 1. compared with Numb 26.65 2. What is it for God to be or not to be well pleased with them the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth to think well of It answers to divers words in the Hebrew which being well considered may discover unto us what is to be understood by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be right Hab. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22.20 Isa 62.4 Hephzibah Mal. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 88.16 This is the Hill which the Lord desireth to dwell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight or take pleasure in Psal 147.10 11. The word here properly signifying to think well of according to the dictate and judgement of the understanding there followeth approbation and inclination of the will and affection a favour unto what or whom we approve and an acquiescence rest delight and pleasure in it It is easie then to learn from hence what is meant by this phrase God was not pleased with them they were not right in his eyes Ye perceive the words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing less than is to be understood by them as appears Numh. 14. The Reason of Gods displeasure with them is not contained in the Text but evidently appears in Numb 14. the proper seat of this story where this multitude is charged with unbelief vers 11. tempting of God vers 22. and murmuring against him vers 27. In a word disobedience and not hearkening unto the voice of the Lord which comprehends all these and provokes the Lord to displeasure vers 27. for whereas the Lord was making them vessels of pleasure they were marred in his hand by unbelief whereby they revolted and fell out of his hand and so became vessels wherein there is no pleasure Hos 8.8 Observ 1. The greatest part of a people yea of Gods peculiar people his Israel may sin not only a sin of ignominy Levit. 4.6 but such a sin as may exclude them out of the Holy Land and cause the Lords great displeasure against them Observ 2. In Divine Matters in things belonging to the Worship and Service of God and the principal Duty of Man it 's no good Argument that the greatest number of the people are of this or that Judgement and therefore they are Orthodox and of a right Judgement And it is as ill a consequence the greatest part of the Priests or Prophets are of this Opinion therefore it must be a true Opinion Above six hundred thousand men of Israel who had seen the Lord's signs and wonders believed not the truth of God but gave credit to ten lying Spies who brought an evil report upon the Land and said that the Sons of Anak were too strong for them Josuah and Caleb were the only two Spies which affirmed the truth that they were well able to overcome their enemies and the people bid stone them and the other ten Spies said they were not able to overcome them and they were believed And is it not so at this day the most part of those who would be called and accounted Spies and Seers who seem to have searched the Holy Land these averr that the enemies of the Life the Spiritual Canaanites are too strong for us that we are not able to overcome them and these are believed by I fear more than six hundred thousand One or two witnesses or some few affirm that the Spiritual Enemies are possible to be subdued through the power of the true Joshuah and these are decryed a few believe them why These are few and the other many Alas do not men consider that by corrupt Nature the most are Proclives à labore ad libidinem The Truth of God is not carried by most voices Eliah 1 King 18.22 one against four hundred and fifty Michaiah was but one against four hundred yet the Truth went alone 1 King 22.6.14 Observ 3. Though the Lord God of Israel be Gracious and Merciful yet is he not all Mercy Ecclus. 16.11 for mercy and wrath are with him though he be well pleased with Joshuah and Caleb yet he with the multitude is not well pleased 2. But come we to consider the words in reference unto the former wherein 1. One thing is expressed that they who were partakers of the Sacraments did not please God 2. Another thing is implyed that believers may so partake of the Sacraments that they may please God 1. Though all Israel were baptized unto Moses in the Cloud and in the Sea yet with many of them God was not well pleased This they may take notice of who contend against Baptism of Children that all Israel were Baptized whereof there were many Children Exod. 12.37 This passage under the cloud and in the sea the Apostle here calls Baptism This also they may note who contend for Childrens Baptism that they of riper years were also baptized yet with many of them God was not well pleased More properly also to our purpose we may take notice that all ate of the spiritual meat and all drank of the spiritual drink c. yet with many of them God was not well pleased Men may partake of both the Sacraments yet not please God The Reason may appear 1. From consideration of the Sacraments themselves 2. Of the persons partaking of them 3. Of God himself not pleased with them not the partakers of them 1. The Sacraments are of one common name with the Sacrifices and Offerings of the Law the New Moons and Sabbaths c. all which are not for themselves but indifferent dispensations ordained for man as helpful unto him for the promoting of some better thing for the Will and Commandment of God is either 1. Primary and principal or else 2. Secondary and in order to the Principal Will of God The Sacraments are only of the secondary Will and Commandment and serviceable unto the first according to which our Lord saith I will have Mercy and not Sacrifice Hos 6.6 Mark 2.33 2. Mercy the love of God and our Neighbour Faith Righteousness Judgement Humility Meekness Patience Long-suffering c. These and such as these are the primary and principal will of God See Notes in Exod. 12.43 Since therefore the Sacraments themselves are but signs and seals of inward and spiritual things unto which they are serviceable and for which they were made and ordained of God they cannot in themselves approve themselves unto God that he should be pleased with them I say not in themselves but as they are vehicles signs and seals of heavenly things which they convey in them and with them 2. In regard of the persons partaking of the Sacraments as eating the same spiritual meat and drinking the same spiritual drink they may possibly be wicked men for we read of Cain that he offered Sacrifice and Judas was a present partaker of the Sacrament at the first institution of it Luk. 22.21 Isai 1.11 15. Hos 8.12 13. They
forth we hold and keep that Spiritual Love-feast which was wont and should for ever be a concomitant unto this Sacrament 1 Thess 5.11 3. What is the Committe of Examination Every mans own self judge your selves 1 Cor. 11.31 32. Let us examine our selves 2 Cor 3.5 Let every one prove his own work Gal. 6.4 4. Who is the Delinquent If we look for the Delinquent he is no other than every mans own self which is not to be understood only in regard of outward actions which may be left to the examinationn of another but the party to be examined is every mans own self according to that especially in himself which another cannot examine so well as he himself can as his inward actions The motions of his own heart and spirit So the Syriack here Let a man examine his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason In regard of 1. The Duty it self Examination 2. The Examinate and Exminer 1. The Duty is a reflex act which returns upon it self which is proper only unto man and no other creature Therefore let a man examine himself 2. In regard of the Examinate every one of us is sufficiently delinquent and faulty enough if he will stand to the dictate of his own conscience 3. And therefore who so fit an Examiner as he who is privy to all the Examinates Delinquency For who knows the things of a man but the spirit of the man that is in him 1 Cor. 2.11 Object 1. But the heart is deceitful Jer. 17. who can know it The heart of the wicked man made deceitful by the Deceiver that is another mans heart because we are unable to judge of things by their surface and know not one anothers heart And whereas the heart would naturally discover the purposes and intentions of it by nakedness and simplicity The Art of seeming conceals all from us 2. But if by this every man 's own heart be understood It 's true that no man knows his own heart without the light of God's Law and his Spirit For so every mans spirit in him is the candle of the Lord Prov. 20.27 which the Lord lights Psal 18.28 by which are discovered unto him the hidden things that lay before in darkness Observ 1. No person unexamined is to Communicate c. Levit. 21. and 22. Commune with your own heart so did they qui redierunt ad cor who returned to their heart Object 2. But is there no cognizance to be had of other mens sins if so why may not one man examine another I Answer some mens sins and misdemeanours are manifestly known Gal. 5.19 others there are of which there goes a great and strong fame and happily not without vehement cause of suspicion 1 Tim. 5.24 1. The first prevent all judgement and need no examination 2. The latter sort may be examined by others yet so 1. That he who examines be such a spiritual man as the Apostle speaks 1 Cor. 2.15 16. See Notes in Job 12.12 Yea 2. Though there be such a spiritual man who judgeth all things yet it 's extreme necessary that the Examinate be also examiner himself Observ 2. No person rightly examined is to be debarred Repreh 1. Those who would come or do come without examination what else do they who come Drunkards and go as they come and continue as they are O what is this but to make the Supper of our Lord convivium cyclopicum a meal of murderers dogs swine wolves vipers c all coming to it without any reverence intending to cover their intended abominations with the holy flesh of Christ as if Christ were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak to cover our shame a servant of sin like to perverse Sardanapalical Epicurean swine but these works are manifest Repreh 2. Those that discern this unworthiness in others whoring stealing drunkenness c. and exclude such yet consider not that they exclude themselves from the true inward Supper of the Lord Rev. 3.20 while they live in open enmity with God spiritual thievery and fornication envy pride covetousness wrath revenge the Name of Christ is much blasphemed through these O how should Jews and Turks and Heathen become Christians when the professing Christians are more profane epicurean unchristian more Antichristian than the very Jews Turks and Heathen Repreh 3. Their over curiosity and censoriousness which pry into others and neglect their own examination of themselves Doubtless it 's a very great fault among us yet practised by very many who would gladly be prying and peeping into the Consciences of men yea judge them already are not these phrases heard among us a rotten hearted man c. Why dost thou condemn thy Brother We must all stand before the judgement seat of Christ Truly I know not what pretence or shew of reason many have who yet will be Godly when truly these are the Acts wherein they perversly follow God and indeed follow the Devil himself What is more peculiar unto God than revenge and knowing of the heart Vengeance is mine yet who takes not this from God I the Lord search the heart Thou alone knowest the hearts of the children of men 1 King 8. It 's the Devils part to take these from God he would dare to intrude into the Throne and judge of his secrets in the hearts of men Thus he began to charge God himself with lying We may know more by our selves than all the world can Paul the chief of sinners yet afterward having examined and purged himself he knew nothing by himself we must every one give account for himself How much greater is God than another mans Conscience Consol I have examined my self and I find so many sins that deter and affright me God is greater than thy Conscience greater in Mercy and plenteous in loving kindness 1 Joh. 3.20 The Judge when he hath examined he gives an impartial sentence yet when he hath so done the power of pardoning is yet in the Prince Every mans Conscience is an impartial Judge which condemns or acquits the Examinate but God is greater Mercy triumphs over Judgement when we have judged our selves then the Mercy of God is greater The good God pardon all these 2 Chron. 30.18 19. Exhort To this Duty to prepare our Accounts before we come to the great Examiners Office both concerning 1. Sins committed and 2. wants of good disposition hunger and thirst Sign 1. Whether have we examined our selves touching all those Objects forenamed 2. Whether by a right Rule many judge themselves by themselves and so are not wise many by the Opinions of those whom they prize Ne te quaesiveris extra seek not thy self without thy self What is so true a Rule as the Canon of God's Word 3. Whether effects follow upon due examination repentance conversion hunger thirst 4. Whether do we imitate the Lords death and burial 1. His death Ipsum pro nobis esse passum That he died for us Nos cum ipso debere compati
of the end of all these for spiritual and heavenly things are imparted by God unto men and by men unto men for their edifying 1 Cor. 14. which cannot be without some outward Form of words or other expressions There is one Form of Godliness seems not at all to be used as singing of Psalms in the Congregation Why Because some there are very unfit to sing them Respon This cannot be denyed yet for this inconvenience it followeth not that the custom of singing Psalms in the Church should be laid aside For 1. Psalmodia hath been a Form of Godliness both in the Church of the Jews and all Christian Congregations wherein it 's probable there have been some as unfit as in our days 2. Though some unfit yet out of the judgement of Charity yea of certainty some are fit and the unfitness of some cannot debar others from the comfortable use of that Duty 3. It is a Duty 4. Our Lord himself fore-told Psal 22.25 and 35.18 That he would praise the Father in the great Congregation as the Apostle applys it Heb. 2.12 5. For the same Reason they who are unfit to sing should be unfit to read them 6. And 't is possible they may by the grace of God be made fit Many hear outwardly who are not fit to hear but thereby many become fit Observ 1. Note hence the great goodness of God and his love unto Mankind that having made Man for himself he could not satisfie his love with making him Lord of all the Creatures no not with any thing less than the Image of himself imparting the shape of himself unto him Joh. 5. And because similitudo est causa Amoris similitude and likeness is the cause of Love That he might love him more he makes man like unto himself Godlike or as in our language Godly that we should be imitators and followers of God as his dear children Eph. 5.1 Observ 2. Yea since the only Wise God hath so made us and embodied us and cast us into a fleshly mould that we cannot understand any thing from without otherwise than by outward Images and sensible representations of inward things He is graciously pleased to convey the inward by the outward and therefore he is said to have made the two disciplinary Senses Prov. Thus Circumcision the Passover all the Sacrifices and Oblations yea the whole Ceremonial Law are Forms of Godliness whereby the only Wise God condescended unto his people thereby to convey the true spiritual and inward Godliness unto them by those outward and visible signs representing unto them spiritual things Ezech. 37.18 These and such as these outward and visible Forms are called by sutable names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus also the Lord imparts his Godliness by something audible proportionable to the other disciplinary sense of Hearing Rom. 6.17 2 Tim. 1.13 Observ 3. Hence appears their errour who out of a pretence of a pure spirituality condemn all Forms of Godliness without any difference at all and condemn all those who use Forms of Godliness Thus the Sacrament of Baptism is with them such a Form of Godliness as is not to be used Thus also the Lords Supper Instituted of Christ himself is by such sleighted as a Form of Godliness Thus thanksgiving for Meats and Drinks is thought to be superfluous a Form of Godliness Why For all these are spiritual and inward duties and better performed within than acted outwardly I do not deny but these are all as well inward as outward duties and there best performance is inward But our Lord Jesus performed them outwardly and commanded also that they should be outwardly performed It 's true by the inward performance of these acts we are more strengthened But since every man ought to seek not only his own good but the good of others also These and all such like acts ought to be done in Love 1 Cor. 16.14 And all things ought to be done to the edifying of others 1 Cor. 14.26 And how can that be done without some outward form or other to the edifying of its self in love And although praying to God and blessing God may be done inwardly and with the spirit yet if we perform these Duties inwardly only no man else hath the benefit of these Duties but our selves And therefore the Apostle 1 Cor. 14.15 16 17. Else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest Lastly whereas the Pharisees used all the outward forms of Godliness without the inward Duties Our Lord forbids not his Disciples the use of these Forms but implicitly commands the use of them where he saith Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven Now that which must exceed another doth not abolish but suppose that which it must exceed Nor did our Lord blame their Use of Forms wherein they placed their Righteousness but the want of this inward Righteousness as the foundation of it as its evident Matth. 23. and by that Pharisaical young man Matth. 19. Repreh Those who pretend to rest in the Godliness without the Form as also those who rest in the Form without the Godliness 1. Those who pretend to rest in the Godliness without the Form Let such know that the only wise God hath fitted the one of these unto the other so that although the outward Form be not perpetual as I shall shew more anon yet it is not to be despised as it is by many at this day who exalt themselves above all Ordinances above all Forms of Godliness above all mans teaching c. Surely the outward Ordinances and Forms of Godliness are not to be despised No say they Doth not the Prophet call them vain oblations See Notes on Gen. 27. 2. They are justly reproved who rest in the Form without the Godliness Thus did many of Gods ancient people the Jews And thus do too many at this day of the false Christians How much pain and sorrow did the Jews undergo c. See Notes on 2 Cor. 5.17 Exhort Let us endeavour after the inward Form of Godliness 2. Axiom Godliness hath a power There are three Principles of actions 1. Understanding 2. Will 3. Power The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Strength Vertue and Power by which great acts are atchieved So the Septuagint turns that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text above one hundred times Whence also it signifieth an army strong and powerful whence the Church is described to be an Army with banners Cant. 6.4 This power is sometime exercised by the body which in comparison to that strength of the Spirit is but impotency and weakness according to Esay 31.3 The
are many of them surely there are some on this side Rome Now perhaps our thoughts are upon some sort of men among us Are there not some Antichrists at home even at our nearest and most intimate home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposites are circa idem If therefore Christ be in men as he is except they be reprobates Then surely Antichrist is also in men the Tabernacle of God is with men Apoc. But Satan who opposeth Christ in his dwelling he takes up Gods Tabenacle Surely since there are many Antichrists he must be one of them and a great one And therefore as the Saints receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy one who teacheth all things that are true So is there an Antichrisma a Counter anointing from the holy One that teacheth all things that are false and erroneous Satan transforms himself into an Angel of light 2 Cor. 13.4 5. These Antichrists are many yet all aim at one thing the ruining and rending the Church of God like Sampsons foxes they draw contrary ways he bound them and tyed them tail to tail Jud. 15. but one fire-brand between them Thus all sects look contrary ways yet all agree at the burning consuming and ruining the Church of Christ Christ's Spirit is a meek and quiet and innocent and harmless Spirit Therefore the turbulent spirit is none of Christ's spirit Ye know when the Samaritans would not receive Christ certain zealots would bring fire from heaven and they had an example for it Elias did so Thus many bring Eliah's example for their zeal against others But what was our Saviours answer Christ was peaceable his Disciples were charged with turning the world up-side down but we never find either in Scripture or any Ecclesiastical story no not in the days of our Martyrs bloody days that any of them shed blood no mark what a brand the holy Ghost sets upon such Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took certain fellows of the baser sort Exhort That we would make the best use of these worst times The Apostle 1 Cor. 10.11 tells us that upon us the ends of the world are come What infers he from hence vers 6. 1. That we should not lust after evil things as they lusted be ye not like your fathers Zach. 1. 2. Neither be ye idolaters covetous Col 3.5 nor gluttons who make their belly their god Phil. 3.19 who sit down to eat and drink and rise up to play It is Gods property to bring light out of darkness good out of evil Let us herein be followers of God as dear children let us extract good out of these evil times We may do so very well For God in these last days hath spoken to us by his Son As Gal. In the fulness of time God sent his Son Matth. 21. last of all he sent his Son Ratio 1. Respectu Dei patris mittentis loquentis Every Agent by how much the more perfect acts more perfectly and after a more excellent manner in the end than in the beginning of his work Since therefore God is the most perfect Agent he works more excellently in the end of his work than in the beginning of it Therefore the Wise man implys that howsoever vain men praise the days that are past yet wise men judge otherwise Ne dicas cur primi dies fuerunt meliocres istis quia stulta est hujusmodi interrogatio Say not the former days were better than these because that is a foolish question Eccles 7. Ratio 2. Respectu hominum bonorum quorum via crescit in perfectum diem In respect of good men whose way increaseth more and more unto the perfect day Prov. 4.18 Phil. 1. Ratio 3. Respectu malorum quos praescivit fore plurimos eosque pessimos sextus dies criticus est omnium pessimus novus Jannes Jambres novus Simon Magus qui prae se ferrent esse magnam virtutem Dei In respect of evil men who he foresaw would be many and those the worst The sixth is a critical day of all other the worst new Jannes c. Act. Both openly wicked their works go before to judgement And closely wicked under false righteousness therefore need Christ and his Spirit to reprove the world of righteousness and sin 1. Observe the great Grace of God unto his ancient people the Jews that whereas they almost despaired under Moses God afforded them the greater mercy He sent Moses into Egypt he brought them out of the Babylonish captivity by Cyrus He now raised them up a spiritual Moses and a spiritual Cyrus the Son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of God himself to bring them to the glorious liberty of the Sons of God 2. Observe the goodness of God to the world he hath shewn himself the longer the more gracious unto mankind first Prophets then his Son First Elisha's servant must come with his staff the Prophet with his Law But Elisha wust come himself c. When the world grew worse and worse the strong man kept the house God sent a stronger than he 1. Christ in the flesh 2. Christ in the Spirit to be spiritually born of the woman cloathed with the Sun Apoc. 12.1 2 3. Exhort To make use of the good in these last evil days In this day the good and evil strive they have now their shock All the Wisdom of the former ages flows into this all the stories are written for us upon whom the ends of the world are come This whole Chapter as ye may have heard is encomiastical consisting of a double encomium or commendation The first contains the praise of the Gospel or New Testament compared with and preferred before the Old in the manner of dispensing it we have done with that The Second contains the praise of Christ the Author Minister and subject of the New Testament from the middle of the second Verse to the end of the Chapter Christ is two ways commended unto us 1. Absolutely 2. Comparatively 1. Absolutely which we may call Christ's absolute encomium or commendation 2. Comparatively by way of comparison with and prelation before the most glorious Creatures of God most eminent for wisdom Holiness and Power the Angels And that we may call our Saviours symbolical hyperbolical and transcendent commendation from vers 4. to the end of the Chapter 1. Our Saviours absolute commendation is from his Riches and Honour 1. His Riches his Father hath made him heir of all things This inheritance of Christ is illustrated by the grounds or reasons of it 1. His creation of all things and so he became heir of all the Creatures 2. His eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of the glory and express image of his person 2. His honour in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set him at his right band The Grounds and Reasons of that are 1. His Conservation of all Creatures in their being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing all things 2. His
Jerem. 10. He hath made the earth by his power and 29.5 I have made the earth by my power and outstretched arm i. e. by Christ the Arm of the Lord Esay 53. The Reason why God made the worlds by his Son may appear from the consideration of that eternal Idea and principle in himself sufficient for the production of many worlds for as the Idea or pattern of an house in the Builder as also his skill and power is sufficient for the building of many houses And the reason is the same of all Artisans and handicrafts men who all work from an inward form and principle of operation Even so the Idea of the world and the principle of wisdom and power in God the great Architect and Builder of the worlds is sufficient without diminution for the Creation of many yea infinite worlds This work the Lord produceth not out of any indigency or want but for the manifestation and communication of his goodness without any diminution of goodness in himself As there are more worlds so are there also more Creators of these worlds for howsoever it be true That to us there is but one God as St. Paul speaks and that one God hath made all Malac. 2.10 Yet because in that one God there are many persons to every one of them the work of creation is ascribed 1. To the Father Ephes 3.9 He created all things 2. To the Son Col. 1.16 All things are created by him and for him And Heb. 1.8 The Lord in the beginning hath laid the foundation of the earth and the heavens are the work of thine hands 3. To the holy Spirit Gen. 1.2 Which moved upon the waters Psal 33.6 All the host of them by the breath of his mouth Psal 104 30. Thou sendest forth thy Spirit and they are created Job 26.13 By his Spirit he hath garnished the heavens And 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life This is an Article of the Christian Faith Heb. 11.3 So that it 's no opinion taken up by men no private tenent viz. The eternity of the Son of God as he is confessed to be before all worlds Prov. 8.26 Before the mountains were settled was I brought forth If God have made the worlds by his Son then his work is perfect and good An Artisau though never so perfect and cunning in his profession yet he may bungle and not make a perfect work The best Musician may flur a Note and sing out of Tune The best Physician may delay his cure or kill his patient instead of healing him Why because they act not according to the principles of their Arts. But the great Artichitect made the worlds by his Son i. e. by his Wisdom And therefore his work may be passing good So Moses speaks of it Deut. 32.4 He is a rock his work is perfect It was his sentence upon his review of the whole work of Creation that it was all very good He made the world very good how comes it to pass that now it is very ill It is disputed by Divines whether the outward and greater worlds be impaired any whit yea or no. But all men agree that the inward and little worlds are degenerate from what they were even the Philosopher himself in his Ethicks gathers very probably from the perversness that he observed in the manners of men that mans nature was sometime otherwise than he then found it to be But the Scripture and our own experience evidently proves it that Gods and Christs worlds are extremly ruined in us And that the foundations of the earth are out of course The world hath entertained a new Prince Joh. 12.31 And he hath a people too a world that hates Gods world of new Creatures Joh. 15.19 A world which the Creator of it reproves and convinceth of sin And because Righteousness and judgement have good names in the world The prince of the world who can turn himself into an Angel of light He hath erected a righteousness and a judgement to oppose God the Creators Righteousness and Judgement which the Spirit of God reproves Joh. 16.8 A great deal of false wisdom came into the world A wisdom so foolish that the world by that wisdom knows not God 1 Cor. 1.21 And the Creators wisdom is accounted folly and his strength weakness and the honour of his new creatures baseness vers 27.28 Yea his principal New Creatures are become the off-scouring of all things 1 Cor. 4.13 Insomuch as he who will become wise in this world must become a fool that he may be wise In a word Gods World wherein Righteousness at first dwelt is now become a world of iniquity Thou madest all O Lord very good thou sowedst good seeds in thy field whence then hath it tares Thou didst create good seeds of righteousness and holiness in the field of mans heart The field is the world Matth. 13. the world which God set in mans heart Eccles 3.11 And whence then hath it the tares the seeds of errour Whence the Lord answers The enemy hath done this for God made man to be immortal but death came in through the envy of the Devil Wisdom 2.24 O that 's well then we are not in fault No Though the enemy hath done this yet he hath done this by man By one man sin entred into the world Rom. 5.12 Insomuch that the pollutions of the world as the Apostle calls them are rather our calamities than our sins Such as we can rather bewail than help This defilement of the world it 's the corruption of nature c. O Beloved let us not I beseech you so foully deceive our selves in a matter of the greatest moment let us not lay the blame upon Satan and upon Adam or any other but our selves that the world is polluted and Gods workmanship depraved and we made unworthy to obtain Gods world That which seems to be imputed to one only The Wise man attributes to all Eccles 7. ult God made man upright but they have found out many inventions So that though the Devil hath done this yet ungodly men by their works and words call destruction unto them Though the enemy hath sown his seed yet ungodly men are his seeds men yea all of us have sown our seeds of sin The young man sows his wild oats in excess and riot The old worldlings set their thorny cares of covetousness and so of the rest So that though the enemy hath done this yet we our selves are enemies also in our minds by wicked works Col. 1.21 Besides though it be very true that by one man sin entred into the world yet as true it is that if through the offence of one many be dead much more the Grace of God and the gift of Grace by one man Jesus Christ hath abounded unto many and not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free
his Glory 2. It is the end of our calling that we should shew forth the virtues and praises of him who hath called us out of darkness unto his marvellous light 1 Pet. 1.3 It is the end why the Divine Light is imparted unto us God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 For as the Sun enlightens the Moon and Stars and gives them light to shine to others upon the earth even so the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grat brightness of Gods glory the great light of the world He shines to the Apostles and Apostolical men and they become lights of the world and shine to others and make them successively lights of the world as St. Paul a great light tells the Philippians that they shine like lights in the world Phil. 2.15 Signs 'T is easie to discern whether we let our light so shine or no the life is the light of men away with all other pretences and shews the Christian life is the only light that ought to shine before men the fruit of light so it is in the Latin and Syriack Ephes 5.9 is in all goodness and righteousness and truth This life is quite out of fashions in this crooked age but 't is the Christian fashion Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom ye shine or shine forth as lights in the world in the midst of a perverse and crooked generation of scoffers and jeerers of backbiters whoremongers drunkards c. If any of us be such and pretend to be children of light we dishonour the God of Glory and Father of Lights and we prove our selves lyars for what fellowship hath light with darkness If we say we have fellowship with the light and walk in darkness we lye and do not the truth 1 Joh. 1.6 O the palpable darkness of this present crooked Generation they are in palpable darkness yet fancy themselves in the clearest light even the heathens themselves shall rise up in judgement against this Generation and shall condemn it they came to Christ by star-light as the wise Men and improved their light and they shined in their generation As for us the great light lightens round about us and what we have of it we keep as it were in a dark lanthorn or under a bed in idleness More NOTES on HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the character or express image of his person THe former description of Christ was an allusion to the light shining from the Sun this is an allusion to an impression the wax maketh upon setting the seal or to a child lively representing his Father In this there are Two points contained 1. God hath an Hypostasis 2. Christ is the lively expression of that Hypostasis 1. God hath an Hypostasis There are many deep speculations and intricate disputes touching this word which are more fit for the Schools than the Pulpit and therefore I intend not to trouble you with them Let it suffice us to know that this word hath especially these significations 1. The nature essence substance or being of a thing 2. It notes a substance or person as here we turn it 1. I shall speak of it in the first sence absolutely as it notes the substance nature essence or being of God so it is turned in the vulgar Latin and in some Translations of the Reformed Church 1. As it notes the essence c. of God so it is sometime taken for the foundation on which all other essences rest Psal 69.2 I sink into mire where there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no foundation If they had stood in my Counsel Jer. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it notes life Job 22.20 Nonne succisa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our life is cut off 3. It notes also the support or sustenance of life Judg. 6.4 the Midianites left not any substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for proof of this point we have it as often as God hath the name Jehovah in the Scripture which is oftner than we turn it so for our Translators as also all other that I have seen are more sparing in rendering this word because it was never wont to be pronounced among the Jews but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it as we turn it Lord they never pronounced Jehovah but once a year when the High Priest entred the Holiest of Holies This name signifieth properly Essence or Being To the same effect is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 Gr. I AM he that is or hath substance Another proof of this is 2 Pet. 1. where we read of the Divine Nature or Essence This also was implyed Revel 1.8 where the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A reason of this à priori as we speak cannot be given because Gods nature is simply the first but à posteriori we may reason thus Second after or dependent beings there are therefore a first being there must be on which they must depend And therefore the name Jehovah signifieth that which giveth being unto all the Creatures especially Man for in him we live and move and have our being Act. 17. who is all in all a being of all beings and who giveth being to all their beings and how then can it be but he himself must have a being This refutes all Atheists if there be any truly such who deny the Being of a Deity Observ 1. The true God hath a Nature Essence or Being and by that Nature he is God Observ 2. God hath the highest Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Observ 3. By this Nature or Being the true God is distinguished from all false Gods which by Nature are not Gods Gal. 4.8 And this is the most vast difference that can be imagined as great as between Ens and non Ens Something and Nothing Amos 5.5 nay that which is the Being of Beings and that which hath no Being at all And therefore we know saith the Apostle that an Idol is nothing in the world 1 Cor. 8.4 What is it not wood or stone Yes materially but formally as it intends the representation of God it 's nothing at all For an Idol being made to represent the Deity which being Spiritual it cannot represent the Idol is nothing The Apostle alludes to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth vanity a vain thing a nothing at all or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is not a God by which word the Hebrews signifie an Idol and that is unprofitable and good for nothing When the Israelites were oppressed with hard servitude and cryed
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
tract of time which shall expire and have a certain period and end as Circumcision my Covenant shall be in pactum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant for ever Gen. 17. and Exod. 12.14 the Passover an Ordinance for ever The Temple the place where thou dwellest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet together 1 King 8.9 13. they imply duration and continuance everlasting The latter is certain and true but the former not alwayes so But of what Kingdom of Christ and in what world is this to be understood Christ hath a threefold Kingdom and Throne 1. In this visible world 1. Over all the Creatures 2. Over Satan Matth. 12.28 3. Over and in his Saints 2. In the Angels world or Paradise 3. In the Divine world of all which I have heretofore spoken The meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for this age or this world and afterward or yet for eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to increase the duration and comprehend all eternities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this world and for another Here then is to be understood the everlasting kingdom of Christ when all his enemies shall be put under his feet And of this Kingdom we read Revel 11.15 16 17. The Reason in regard of 1. God the Father who gives him his Kingdom 2. The King Christ 3. The subjects unto this King 1. In regard of God the Father 2 Sam. 7.13 I will establish the throne of his kingdom for ever God had promised an everlasting Kingdom unto his Son and his promise is one of the two immutable things Heb. 12. His Righteousness Truth and faithfulness are engaged for the performance of this 2. In regard of the King Christ himself his qualifications and endowments fitting him for an everlasting Kingdom as Wisdom Righteousness Judgement Humility Patience Meekness and all what else belongs to the Kingdom of God His Kingdom hath been kept under by the kingdoms of the world like Joseph in Prison David But after the sound of the seventh Angels Trumpet there were great voices in heaven saying The kingdoms of the world are become the kingdoms of the Lord and of his Christ He shall reign for ever and ever Revel 11.15 3. In regard of his subjects 1. Who submit themselves willingly Psal 110.3 Dan. 7.18 When the kingdoms of the beasts are ended the Saints of the most high take the kingdom who before had suffered with their King and possess the kingdom for ever even for ever and ever 2. In regard of those who are forced to submit He is to subdue every enemy Exod. 17.14 Put in the ears of Josuah that wiping he will wipe out the remembrance of Amaleck from under heaven Amaleck is a Type of Antichrist who sits in the temple of God 2 Thess 2.4 because he laid his hand upon the Throne of Jehovah or the Lord hath sworn and therefore the fulfilling of this is referred by the Jews themselves unto the days of Christ the true Josuah in whose ears this commandment must be put who is content to do the will of God Psal 40.8 If the Lord will have war with Amaleck from generation to generation then there must be a Josuah to lead the people against Amaleck from generation to generation This Amaleck Christ hath already overcome Revel 3.12 1. I have overcome and sit in my Fathers throne He that overcomes shall sit upon the throne This is not to be done with outward weapons but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX he had horns coming out of his hand there was the hiding of this power Habac. 3.4 If Mordecai be of the Seed of the Jews before whom Haman the Amalachite began to fail Esther 6.13 a Jew inwardly Rom. 2. Esther is the hidden invisible Church Mordecai sits in the Kings seat Christ comes in triumph to destroy Amaleck Ride prosperously Psal 45.4 next before the Text. Observ 1. Christ's Kingdom is an eternal Kingdom Maugre the endeavours of all earthly men to suppress it and cast it down The Kings of the earth have always opposed it by open violence Psal 2. The kings of the earth stood up and the princes took counsel together which they pursue by slander calumniation and subtilty and hence the people of God have been said to be enemies of Kings in all ages The Samaritans called Jerusalem the rebellious and bad city Ezra 4.7 Nehem. 6.6 7. Thou and the Jews think to rebel Esther 3.8 They keep not the kings laws therefore it is not for the kings profit to suffer them This made Herod fear and all Jerusalem with him when they heard of the King Christ And Pilate was perswaded by the Jews that Christ came to dethrone Caesar but our Lord gave them counsel to give to Caesar the things that are Caesars c. Act. 27 5-8 The lewd fellows of the baser sort set the City of Thessalonica on an uproar These that have turned the world upside down are come hither They all do contrary to the decrees of Caesar saying there is another king one Jesus yet maugre all the opposition that the Prince of the Air can make withall the Kings Princes and Potentates of the Earth Have I set my king upon my holy hill of Zion These are they who turn the world upside down That which was above is now below Repreh Terrour of those who hinder the erecting of Christs throne Hos 13.6 7 8. Exhort To resolve with Abner to set up the throne of David 2 Sam. 3.10 the true David over Israel and over Judah from Dan to Bersheba The Lord hath promised and sworn this vers 9. We have all or I hope will promise and swear to it Beloved Remember the solemn covenant the stool of wickedness Psal which imagines mischief as a law that must be cast down Christ puts down the mighty from their seats their thrones and he himself the humble and meek sits thereon Means That this may be effected all other thrones must be cast down I told ye of four great beasts Dan. 7. The Lion the Bear the Leopard and a fourth that is not named more fierce and terrible than the rest These all these successively have their thrones without us Psal 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and within us All enemies of Christ and his throne 1. The first is the Devil himself the roaring lion 2. The second is the flesh 3. And the third the world 4. The fourth is Antichrist a religious beast The thrones of these beasts must be first cast down Dan. 7.9 But how must that be done Christ himself that he may sit upon his throne will cast down these thrones and all those who sit upon them David tells Saul that he had slain the lion and the bear and doubted not but to destroy Goliah also The last of these the true David destroys with fiery flames Dan. 7.9 10 11. Esay 14. Hag. 2. two last verses When these Thrones of the beasts are cast down the man
men what is commonly alledged they are not under the Law but under Grace I will not question the condition of such though I doubt not but many such are under the Law We can do nothing against the Truth but for the truth 2 Cor. 13. But what saith the Apostle Shall we sin because we are not under the Law but under Grace God forbid O Beloved we are proclives à labore ad libidinem so that this Doctrine will hardly down with us But I beseech ye let us take heed we be not deceived in so main and important a business as this is Beloved I beseech ye consider these Two things 1. It behoves us to fulfill all Righteousness Matth. 3.15 Not one except your righteousness exceed c. Not one jot or tittle shall pass from the Law till all be fulfilled having these promises let us cleanse our selves from all pollution c. Under the Gospel all Obedience all Righteousness is required of us if we fail of such Evangelical Obedience there is a greater judgement due to us than to those under the Law What manner of men ought we to be in all manner of Conversation and Godliness plural 2 Pet. 3.11 There is a greater judgement This is the condemnation Joh. 3. Hebr. 2.1 2 3. and 10.29 and 12.25 Wherein then consists the easiness of Christs yoke and the easiness of his burden That we shall know when we have learned of him humility and meekness He who fulfills the Law in us and with us Rom. 8. doth not he give us his Spirit of Love so that his Commandments are not grievous 1 Joh. Lex imperat Evangelium intrat implet Repreh 1. This reproves us who pretend to be the Subjects of Christ and to submit unto the Scepter of Equity yet continue in our injustice and iniquity Who pray that the Scepter of Equity may rule the Kingdoms and that Christs Kingdom may come yet are we the men who suppress it and keep it under and hinder it from coming to us Isa 59.1 14. What would we have others Equal and Just but as for our selves we would continue in our Iniquity Repreh 2. Those who act in rigour to the extent of all the power they have thus did the Devil and they whom he sets to work Joh. 1. and 2. who kill the body and have no more that they can do if they could they would and therefore Tyrants add torment to their penalties as Tyberius gave command to the Executioner Sentiat se mori let him feel that he dies And when another had killed himself lest that Emperour should put him to death said Evasit he hath escaped me It 's alwayes the part of a Tyrant and a tyrannical disposition to do all they can in rigour against such the Prophet denounceth a woe Mich. 2.1 Wo to them that devise iniquity and work evil upon their beds when the morning is light they practice it why because it is in the power of their hand they have power to do mischief therefore they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Luk. 22.53 This is your hour and the power of darkness The Prince of darkness acts just so There is such a disposition in all Sects of Religion by Nature to oppress and suppress all that are not of their Opinion while men are under O then tender Conscience is pleaded and Equity and Righteousness when they get up none more Tyrants than they who ever hath read the Church Story can give many instances of this kind But all this is contrary to Christian Equity and the power of Religion contrary to the disposition of him who swayes the Scepter of Equity Psal 99.4 The Kings strength also loves judgement thou doest establish Equity Numb 14.17 Consol To the Subjects under Christs Scepter of Equity in these times of fears and dangers the upright one who swayes the Scepter of Equity he secures thee he promiseth thee safety Isa 44.1 2. Fear not O Jacob my servant and Jesurun whom I have chosen he is upright and he calls thee his upright one in a diminutive expression arguing Love and Amity Jeshurum is Rectulus my little Right One he is Jashar and thou Jeshurun as that Si tu Cains ego Caia What though thou seest much oppression in a Province c. Eccles 5.8 He that is higher than the highest regardeth There is an upright Judge above all these Potentes potenter tormenta patientur But I am reviled reproached c. What then and was not thy Lord thy great King with what equanimity bare he the greatest reproaches Say we not well say they that thou art a Samaritan and hast a Devil He doth not tell them that they had the Devil in them as indeed they had but only denies it I have not a Devil Say not I will do to him as he hath done to me I will render to the man according to his works Psal 22.29 O say not so the Wise Man bids thee wait upon the Lord who swayes the Scepter of Equity wait upon him and hee 'l save thee Prov. 20.22 The Law indeed saith An eye for an eye and a tooth for a tooth c. But saith the Gospel I say unto you resist not evil And I say unto you love your enemies 'T is his Precept not to render evil for evil or railing for railing but contrariwise blessing as knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.9 'T was his Precept yea and his Example when he was reviled he reviled not again when he suffered he threatned not c. Thus did the true Jashar the upright one and he expects of thee if thou be his Jeshurun that thou do the like Flesh and blood shall not inherit the Kingdom of God 1 Cor. 15.50 There must be more in thee than flesh and blood if thou be Christs Jeshurun his upright one NOTES AND OBSERVATIONS UPON HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oil of gladness above thy fellows I Have spoken of the Two first Ensigns of Majesty the Throne and Scepter of Christ before the Apostle proceeds to the third which is Divine Vnction he declares the dignity of Christs person as a motive to his Father to give him that Unction Thou hast loved righteousness therefore God even thy God hath anointed thee c. Which words may be considered either absolutely or with reference to the words before The Contents of the Text are in these ensuing Divine Truths 1. Christ loves righteousness and hates iniquity 2. God even his God hath anointed him with the oyl of gladness c. 3. God even his God hath anointed him above his fellows 4. Because he loves righteousness and hates c. therefore c. These are the two parts of Justice considered in the Prince 1. To love cherish and defend righteousness and equity and 2. To hate discountenance and punish
necessary that he be faithful also to him who committed it unto him So the things of God were committed unto the High Priest and he is faithful in those things God the Father made Christ an high Priest and committed the things of God unto him and Christ the high Priest was faithfull unto him that appointed him Hebr. 3.2 Both 1. In his inward humanity 2. In the inward sacrificing of himself and the sin it self in the believers who seek his grace and help The Reason why the high Priest must be faithful may be understood from consideration of the Covenant between God the Father and the Mediator which we have Psal 40.6 7 8. which our Apostle applyes Hebr. 10 5-9 Here the Father is understood vertually to stipulate and enjoyn the Lord Jesus Christ his Spiritual Priesthood and the faithful execution of it unto which stipulation he makes promise Observ 1. Herein we have our Lord Jesus Christ accomplishing and fullfilling his Priesthood faithfully which was typically enjoyn'd and faithfully executed by Moses and Aaron Hebr. 3.10 and promised to be raised up 1 Sam. 2.35 Jer. 33.18 Zach. 3.5 6 7. Observ 2. If Christ be a faithful high Priest then ought we and all believers also whom he makes Priests unto God to be faithful in execution of our Priests Office we have many kind of offerings to offer unto God of which mention is made before our free-will-offering sin-offering the whole burnt-offering prayer and praises let us be faithful to our God in these Exhort Be faithful one to other in things belonging unto men See Notes on Zeph. 1.7 houses full of deceit c. in medio libro Repreh Our unfaithfulness in so great an Office as the Priests is when we are initiated unto that Office and by Baptism consecrated unto God to sacrifice and consume the whole body of sin continually mortifying all our evil and corrupt affections and we keep part of it to our selves to deal so with God as the Poets say of their Prometheus that he ate the fat of his Sacrifice himself and gave Jupiter the bones to spend their strength of youth in voluptuousness c. Job 21.24 and lay the old bones upon Gods Altar Was not Eli the high Priest rejected of God for his unfaithfulness in that he honoured his Sons before God 1 Sam. 2. And did not the Lord promise to raise up a faithful Priest which was indeed Christ himself and shall we think that now when Christ is raised up that faithful and true high Priest he will suffer his Sons who are all those who are given unto him by the Father that he will suffer these to mince and steal Gods Sacrifices and take them to themselves That he will suffer us to offer half or some part of the body of sin and hide the rest and keep it for our selves Is not Christ the faithful high Priest the faithful Witness also of our thoughts and can any secret actions be hidden from him Do not they hope this who say their sins are covered when yet they retain guile in their spirit these are properly Hophnites i. e. such as cover their sins so Hophni signifieth co-operiens let such Hophnites know that they shall not prosper He that covereth his sins shall not prosper Let such as these bless themselves as if that blessedness belonged to them which the Prophet David speaks of and the Apostle interprets Blessed is the man whose iniquities are forgiven and their sins covered Psal 32.1 Rom. 4.7 Let these go boldly on in their sins while they retain guile and unfaithfulness in their spirits their pretence of assurance of Faith is boldness and presumption not true Faith like Phineas which signifieth boldness of face the brother of Hophni both false and unfaithful in their Priests Office first hiding and covering their sins with a covering that is not of Gods spirit Isa 30.1 that 's Hophni and then bold and presumptuous as presuming themselves blessed because they fancy their sins to be covered while yet they have guile in their spirits and that is Phineas but the Lord threatens they shall both die in one day Like unfaithfulness is justly to be charged on them who think it enough in things belonging unto God to serve him with their mind and their heart as they pretend when yet in regard of real performance they are altogether defective yea false and unfaithfull Aiunt quidam satis habere se deum corde animo suspiciatur licet actu minus fiat saith Tertullian in his book de Poenitentia that is saith he Salva castitate matrimonium violare to break wedlock yet to keep ones chastity to temper a poysoned cup for his Father yet salva pietate without breach of duty and reverence to his Father and such as these saith he without prejudice to their pardon shall be thrust down to hell while they sin without prejudice to Religion and the fear of God Will any man believe his Wife if she shall say Husband my mind is with you while she prostitutes her flesh to another man Our Lord Jesus must be a merciful and faithful high Priest c. Both qualifications must meet in him who is our high Priest and the Reason may be from the office of his Mediatorship which is to be performed between God and Men and therefore as he must be mercifull unto men so he must be also faithfull unto God in things belonging unto God Whence it is that the Wise Man tells us that by mercy and truth or faithfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is purged Prov. 16.1 being both necessary and in order to the work of reconciliation Hence it is that the Lord Jesus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.34 not only the mercies of David but the sure and faithful mercies of David Observ In the Lord Jesus the due qualifications of a Mediator between God and Man mercy and faithfulness a rare temper and allay of one by the other a most merciful high Priest he is for men yet so that he is a most faithful high Priest in things belonging to God most merciful he is but his Mercy must not exceed terminos decentiae his Mercy must not degenerate and soften him into remisness but must be allayed by faithfulness towards God He is a most faithful High Priest in things belonging unto God But his faithfulness towards God must not make him rigorous and over-severe his faithfulness toward God must be bounded with mercifulness toward men Observ 2. Note here a glorious pattern and example in the Lord Jesus Christ to be followed by all those who undertake to be umpires in differences and mediators among their Brethren 't is possible humour affection and too much lenity may sway us towards our miserable Brother But remember Ecclus 23.3 Thou shalt not countenance a poor man in his cause Chald. Paraph. Thou shalt not pity him in judgment as Levit. 19.15 Thou shalt not countenance the face of the great man 〈◊〉
day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded
all this while these people continued in their Ceremonial Services all that time they offered Sacrifice even forty years Act. 7.42 and let it be enquired whether many of us have not continued in our sins perhaps forty fifty and sixty years and more yet mean time have covered our sins under fasting and prayer and hearing and receiving the Sacrament Beloved I blame not these good Ordinances of God but if they be empty of the inward form if men fast yet continue in their sins it 's abominable it 's no acceptable service unto God This will appear Zach. 7. The people fasted and mourned threescore and ten years and yet pleased not God nor fasted unto him Observ 4. Notwithstand they see what manner of God the Lord is in his works of power mercy justice faithfulness c. yet they consider it not nor lay it to heart but go on frowardly in their own ways and continue long in their sins Thus the mercy and goodness of God which should lead men to repentance Rom. 2.4 even that by accident hardens men as it did Pharaoh when he saw that the rain hail and thunder was ceased he sinned yet more and hardned his heart Exod. 9.34 O Beloved is it not so with us Psal 55.19 because they met with no changes therefore they fear not God Jer. 48.11 Moab hath not been emptied from vessel to vessel 't is a sad thing that that means which the Lord useth to mollifie melt and soften men should be abused to the hardening of them Observ 5. The Lord takes notice how long we continue in our sins so he does of these Fathers of the Hebrews Observ 6. The examples of others who have sinned and continued in sin should deter us from sin and continuance in it especially those whose punishment is recorded in the holy Seriptures We are wont in other things to take warning by our neighbours harms Proximus Vcalegon And so it ought to be with us when iniquity burns like a fire when his judgements are in the earth the inhabitants of the earth should learn righteousness Esay This the Lord aims at in his punishment of sin All Israel shall hear and fear and do no more wickedly Observ 7. Gods patience and long suffering is great towards sinful men to see if they will return and repent so patient he was toward the old world Gen. 6.3 Neh. 9.28 29 30. Jer. 36.23 4. The holy Ghost saith to day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness where your Fathers tempted me c. This fourth general Divine truth is contained in the dissimilitude and unlikeness which the Lord requires to be in the Hebrews and us in regard of that pattern and example of provocation and temptation of God Observ 1. Israel in their deliverance out of Egypt passage through the wilderness and entrance into the land of Canaan carried the type either of our conversion and inward progress toward salvation or else of our Apostacy and condemnation the Apostle notes them both 1 Cor. 10.1 2. For that state is called status inconsistens the inconsistent estate the unsettled condition of the childhood Cadesh Barnea Observ 2. The Fathers of the Hebrews or many of them who fell away had a spiritual work begun in them 1 Cor. 16.1 1. Heb. 4.1 2. Observ 3. Those things which are historically written are not bare Histories but written for our spiritual admonition Rom. 15.4 1 Cor. 10.6 Now these things were our examples to the intent we should not lust after evil things as they also lusted Observ 4. There are divers patterns of sin See Notes on Rom. 5. Of punishment ibidem Of Grace and life Adam S. Paul Repreh Who rather imitate the first Adam than the second Exhort Choose the good God's patience is great and his suffering long towards penitent men If they return not they must perish in their sin NOTES AND OBSERVATIONS UPON HEBREWS III. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I was grieved with that generation and said They do always erre in their hearts and they have not known my wayes So I sware in my wrath They shall not enter into my rest HItherto we have heard the Apostle's dehortation of the Hebrews from the evil of sin disswaded from vers 7 8 9. Come we now to the effects of the sin upon the Lord himself and from him redounding unto the sinners themselves wherein we have these truths 1. The Lord was grieved with that Generation 2. The Lord said They always err in their hearts 3. They have not known his ways 4. The Lord sware in his wrath that they should not enter into his rest 1. The Lord was grieved with that Generation Quaere 1. What Generation that was 2. What grief is and how the Lord was grieved with that Generation 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Psal 95. it signifieth either 1. A time or age which is either seculum a generation the duration is from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Or the men of a Generation Esay 53. Who shall declare his Generation some understand it of Christ's miraculous nativity as such as cannot be uttered but the Prophet is rather to be understood to speak of the seed posterity and generation of the Son which should be innumerable so that hereby should be fulfilled the promise unto Abraham Gen. 15.5 So shall thy seed be so generation is used Gen. 7.1 Deut. 29.22 and 32.5 Judg. 2.10 2. By Generation may be understood a succession of evil men as Matth. 23.35 36. All these things shall come upon this generation what we have following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Demonstrative is not in Psal 95. in the Hebrew but is extant in the Septuagint out of whose Translation the Apostle had it and the same is extant in the Hebrew where the story is repeated Deut. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically This generation this evil this evil generation 2. What is meant by God's grieving The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be dashed against as the waves dash against the banks of the Sea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bank or shore as the raging Sea the flood of ungodly men or men of Belial dash against the Lord who setteth bounds to the Sea or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden as the Lord complained I am burdened by you as a cart laden with sheaves Amos 2.10 The word in the Psalm which we render to grieve or to bear with sadness grief tediousness and irksomeness Jerome turns the word displicuit mihi generatio illa that generation displeased me others turn it Litigavi or rixatus sum I strove or contended with them Others and of them Pagnine taedio pertuli generationem illam I bare that generation with irksomness and
all means for the obtaining of it The Lion when he walks puts not forth his Talons but when he pursues Peace is coupled with Holiness If we follow peace we 'll endeavour to remove that which hinders it the Physician purgeth the body of ill humours the Chirurgeon cuts off a member which hinders the peace of the body and so must we do if we will follow peace we must purge the ill humours out all our ill affections from among us Is' t not an ill humour that divides between the head and the body Is' t not an ill member that endangers the health and safety of the body These humours must be purged out these rotten these corrupt members must be cut off Would God they were even cut off which trouble you saith the Apostle Gal. 5.12 Yet though even these were cut off yet might there be a malignant party at home with us Yes that 's true you 'll say what if I should say in thine own house Nay they are nearer they are in thine own bosom there there 's the malignant party Thence come the wars Jam. 4. We accuse one another but every one of us contributes fuel to this common fire 2 Sam. 20. When all Israel was quiet and at peace it is said of Absalom that Sheba the Son of Bichri made a quarrel between the King and his people and was in danger of doing more harm than Absalom wherefore David sends Abishai to pursue after him and all the people pursued after Sheba the son of Bichri And even thus the case stands with us if all delinquents like Absolom had suffered then all would be well The true David tells us that Sheba and his followers will do more harm than Absolom Sheba and his followers are fulness of bread and abundance of idleness the sins of Sodom Fulness of the spiritual bread and abundance of idleness we neglect the obedience to the word we know and he is the son of Bichri i. e. the first born the earthly man that which is natural is first and our lusts are such which make the war in our members This Sheba betakes himself to a fenced City we have all our strong reasoning to defend our lusts withal these cause a mutiny in us cause division such serve not God but their own bellies Means Somewhat to be removed that hinders peace to take away the rubs and offences out of the way of peace whereof the chief is self-love self-seeking self-pleasing that whereby a man seeks his own profit pleasure honour c. as if born only for himself without respect either to God or Man whereby a man makes himself his own idol his own end his own God his own all in all And therefore he followeth only what may serve his end And howsoever he may pretend the worship of God yet it must be in order to his own advantage as when he makes money his god or his own voluptuousness as when he makes his belly his god Phil. 3.15 or his own pride as when he makes his own conceived excellency his god Thus the Prince of Tyrus his heart was lifted up and he said I am a God and sit in the seat of God and set his heart as the heart of God Ezech. 28.2 Such a self-lover regards not anothers peace or ease or welfare but only his own This self-love the Apostle sets first in order in the black-bill of all those troublers of the peace in these last dangerous times 2 Tim. 3.1 2 3. as being the Root the Fountain the summary of all the rest Now the rubs which a self-lover casts in the way of peace are either 1. Out of his knowledge Or 2. Out of his affections 1. Out of his knowledge as opinions which now a long time have disturbed the peace of the Church The Apostle was troubled with such self-lovers in his time as such who preferred their knowledge touching the use of indifferent things before the Salvation of their weak brethren and the peace of the Church with such he deals Rom. 14 13-19 and 15.1 2 3. Such are they in our days who will not lay down a Ceremony which they themselves say is indifferent though by the use of it they disturbe the peace of the whole Church Such are those pretenders to knowledge of every Sect some who according to our Saviours prediction Matth. 24. Cry Lo here is Christs others nay but lo there is Christ And why here and not there here they sit there they stand there they kneel c. A Nut was broken the Kernel in the midst they run after their own opinions not worth a nutshel and neglect the precious peace with God and Men. To such as these I commend the Apostles counsel 1 Thess 4.11 before is a precept to Holiness and that they studdy to be quiet and do their own business Such turbulent spirits if they knew themselves well will find work enough to do at home 2. The second kind of rubs cast in the way of peace are in respect of turbulent affections And the general means to remove these is the Christian patience This is so general a means that by it We hold possession of our selves Matth. 24. And this is of as large extent as peace for as we must follow peace with all men so we must be patient towards all men 1 Thess 5.14 Hereunto are we called 1 Pet. 2.20 21. So that patience as concerning peace with all men is seen in bearing one anothers burdens Gal. the burden of their weak judgements for what if another be erroneously perswaded in his own mind Alas poor man he would fain be loosed from his bonds Should I add affliction to his bonds as the Apostle complains some did to him Phil. Who will chide or be offended with a man in prison He would be glad to be at liberty as well as thou art who would quarrel with a blind man that should say it were dark when the Sun shines But he is not weak but wilful Alas he is the more to be pitied who would contend or strive with a mad man he should be as mad as he The Apostles advise in this case 2 Tim. 3.2 3 4 5 6. Flee youthful lusts and follow after righteousness faith charity c. A second burden is the burden of injuries If thy brother sin against thee seven times nay seventy times seven times Yer so far must we be from retaliation that we must turn the other cheek To him that takes away thy cloak give thy coat also These are hard precepts to flesh and blood but flesh and blood must not enter the Kingdom of heaven they are easie to patient and peaceable men as the Apostle argues 1 Cor. 6.7 Why do ye not rather suffer wrong These are the malignant party As patience disposeth us to bear the burdens of others their weak judgements and injuries So 2. Not to require our own right charity bears all things saith the Apostle and is not easily provoked
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment
came that we might have life and that more abundantly Joh. 10.10 2 Pet. 1. That we become trees of Righteousness Isai 61.3 that we be full of the fruits of Righteousness which are in Christ Jesus to the praise and glory of God Phil. 1.11 Ezech. 37. The Lord sets the Prophet in the middest of a valley full of dry bones Beloved what are we by corrupt Nature but even dry bones void of the life of God and the Righteousness of Jesus Christ sensual having not the spirit until the Lord put his spirit of peace and unity into us The Preacher of Righteousness therefore must first enquire whether the son of peace be in the house bone comes unto its bone then come the sinews even power and strength to corroborate union and love among men to break the power of ungodliness What we turn trees of Righteousness is Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. fortes justitiae Isa 61.3 Then comes flesh upon him the tender flesh whereby he may commiserate and compassionate all the afflictions and miseries of others For therefore is the man clad with flesh that he might have a fellow-feeling of his brothers miseries his infirmities poverty sickness c. Hebr. universal Righteousness is preserved with Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the skin covers the flesh even the beauty and comliness of the outward Life and Righteousness but all this was done yet was there no breath in them vers 8. The Preacher therefore of Righteousness who is a Minister of the Spirit is here necessary who may pray for the Spirit of Holiness and Righteousness that the dead ones may live the life of God Untill this come to pass whatever and howsoever we have our natural gifts and parts as wit memory reason eloquence all this while the body is but dead and naked all is but barrenness c. untill the spirit of life and holiness be poured upon us from on high c. Isai 32.14 15. Then judgement shall dwell in the wilderness and righteousness remain in the fruitful field It is not the small measure of Righteousness that the Preacher of Righteousness requires of us namely that Righteousness of Will and Desire which many having attained unto think themselves as good men as Paul was Rom. 7. This is no more than the Righteousness and Holiness of the Child the same which the people had in the wilderness See Notes on Exod. 20.8 Cadesh barnea but that we be holy as he is holy merciful pure perfect When the Apostle Hebr. 13.18 had spoken largely of himself that he had a Conscience of all things willing to live honestly and having prayed as largely for them vers 21. he adds a request in the end which may imply that they might take offence at what he had said I beseech you brethren suffer the word of Exhortation c. Many cannot endure to be exhorted to the exactness and perfection of their duty though the Scripture evidently requires such exactness of us but are ready to impute this Doctrine to some Sect or other and to call the Preachers of this Righteousness by the name of one or other Sect because we hear not the same Doctrine ordinarily urged by others Beloved as heretofore I have in the presence of God and many present protested my disengagement unto any Sect in the Christian world So now howbeit in the great difference of Judgements that are now aflote in this time of the overflowing scourge I hope no man will be wanting to himself so far to neglect his own safety as to reject good counsel from whomsoever it comes Should a person of great Quality lie desperately sick and a Colledge of Physicians meet about him if some one plain man offer a precious and a soveraign Receipt and hath a probatum est that it never failed surely the Patient would not reject the counsel of that one man he would not ask him whether he had gratiam practicandi Prov. 10.2 Righteousness delivereth from death and 12.28 in the way of Righteousness is life Rom. 5.10 Or should you be in danger to suffer shipwrack and one come and help you would you ask him of what Opinion he is and if he did not think as you think would you refuse his help As concerning faith have suffered shipwrack 1 Tim. 1.16 or suppose your house on fire and one should come and offer his help to quench it would you first know what he holds concerning the controversies of the time and if he differ'd from you in Opinion would you none of his help Iniquity is a fire O beloved take good counsel from whencesoever it comes Dan. 4.27 Do away thy sins by Righteousness and thine iniquities by shewing mercy to the poor Repreh The world of the ungodly which pretend Religion holiness and piety yet really and truly are acted by their own perverse will they are constant and faithful to that See Notes on Jer. 23.5 Here is Soveraign Doctrine for all times for these times times when according to our Lords Prophecy iniquity abounds times when there is great danger of war times when all or the most are weary of war and desire peace times when iniquity abounds all manner of iniquity in high in low in rich in poor universal iniquity contrary to the universal righteousness Then is the Preacher of Righteousness most suitable It is even so for the times are such as in the dayes of Noah saith our Saviour Matth. 24. and what times are they all flesh had corrupted his way The spirit of God Gen. 6. names that which was then and I believe is now most common among all men intemperancy incontinency lasciviousness As for other sins they may be and I believe are very common also but more properly and usually found among some sorts of men as pride commonly followeth high places and men in Authority especially those who never were in Authority before Covetousness however it be too general so that Mammon is one of the great City Gods yet it 's thought to be most rise among Officers who very often are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takers of bribes Envy though it be a sin now epidemical and hides it self under the name of Zeal yet it 's most usually found among men of Sciences and Faculties and so it is Academical and being once sought in hell was found in Monasteries and Colledges surely extortion and oppression however it be now general yet it more commonly harbours among Citizens Simony is between the Patron and the Priest Hypocrisie is among men Religious Deceit fraud circumvention among Merchants But intemperancy incontinency looseness voluptuousness and sensuality is common to all men the Subject as the Prince the learned as the ignorant the poor as the rich the wise as the foolish how needful then how useful how seasonable doctrine is universal Righteousness When danger of war to put on the whole armour of God armour of Righteousness on the right hand and the left 2 Cor. 6.7 When
himself in the Prophets is often called by the name of David A man would think he should be so great that he should not know himself but indeed he scarce knew himself he was so little 2 Sam. 7.18 And therefore he asked God who he was Who am I O Lord and what is mine house that thou hast brought me hitherto He chose David his servant and took him from following the Ewes great with young he brought him to feed Jacob his people and Israel his inheritance Psal 78. In the Christian Church who greater than St. Paul whom God himself calls his chosen vessel to bear his Name among the Gentiles Acts 9. 2 Cor. 11.28 A man wrapt up into the third heaven to whom God reveiled hidden mysteries which could not be uttered such as are not wont to be reveiled to servants but only unto friends as our Saviour saith Joh. 15. Yet who oftner stiles himself by the name of Servant than St. Paul doth Nay he is the least in his own judgement of all the Apostles so he saith in express terms 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the Apostles were too great for him to be accounted though but the least of them he shrouds himself among the Saints And lest perhaps the very least of the Saints should be too great for him to be ranked with he makes a word of his own for I read it no where else to signifie his least littleness and calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.8 less than the very least of all the Saints And if that be yet too big then he calls himself just nothing 2 Cor. 12.11 Among the holy Women also we may find examples of the like humility such an one was Hannah 1 Sam. 2. highly exalted of God yet in her own judgement of her self she was as the poor in the dust and as the beggar on the dunghil vers 8. So humble was Abigail in her own eyes though thought worthy to be a Wife to David She bowed her self on her face to the earth and said Let thine Hand-maid be a servant to wash the feet of the servants of my Lord 1 Sam. 25.41 42. Such was the blessed Virgin Mary whom the Angel calls Gratia plenam full of Grace or highly favoured of God one of Gods favourites and blessed among women Luk. 1.28 yet in her own opinion what was she an Hand-maid or Maid-servant and that of low estate Respexit humilitatem ancillae suae vers 48. Nay the blessed Angels themselves whom the Spirit of God in Scripture stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than Gods yet even they call themselves the servants of God yea fellow-servants of the Saints Apoc. 19.10 and 22.9 No marvel then if the Apostles and among them St. Jude here though stiled by Christ Jesus himself his friend yet calls himself not a friend but a servant of Jesus Christ like a Cone or Conical Figure the nearer it is to heaven the less it is and appears to men Why then should we arrogate unto our selves even such titles as perhaps God himself allows us 'T is a kind of self-praise but let another praise thee and not thine own mouth saith the Wise Man Now if we must needs be glorying let us glory rather in our inferiour condition How bold then is their arrogancy who being themselves very wicked men challenge the Titles due only to the Saints of God We are Abrahams Seed say the Seed of the wicked one and we have one Father even God say they who were of the Devil Joh. 8. Yea they have their strong holds their wicked Principles to defend their arrogancy Sume superbiam quaesitam meritis tanti eris aliis quanti tibi fueris c. How much better here our Apostle a servant of Jesus Christ Others there are who as far as words and outward shews will go you would think they were indeed the servants of Jesus Christ but if you try them further as far as actions ye shall find them to be such as our Saviour speaks of in the Gospel when they were bidden by their Master Go into the Vineyard they say I go Sir but go not The Centurions servant shall rise up in judgement against such and condemn them To one he saith Go and he goeth to another Come and he cometh and to his servant do this and he doth it God saith so to us and we sit still and are idle We think our selves servants obedient enough if we give God the hearing yea and for a better colour we call hearing and conferring emphatically the Ordinances of God by the same name by which the Prophet David calls the Commandments Beloved these things ought not so to be St. Jude was not such a servant of Jesus Christ No nor let us be such but rather let us take the holy Apostle for our pattern and endeavour to be indeed and truly the servants of Jesus Christ And surely great Reasons there are to perswade us hereunto whether we respect the service it self or our Master Jesus Christ or our selves or other Creatures or sinful men 1. The service it self 't is a reasonable service Rom. 12. for what service can be more reasonable then to be as our Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is sufficient it is an autarchy for the Disciple to be as his Master is and the servant to be as his Lord is and our Lord and Master would have us no other 1. All the service of a Christian Man is to be but a follower of our Lord Jesus Christ The end of the Christian Life the Predestination which the world so much talks of and so little understands it is but to be made conformable and like unto our Lord Rom. 8. 2. He who commands us gives us strength and courage to perform what he commands us not like the Aegyptian task-masters who would have brick made but they would allow no straw he requires no more of us than he gives us no his service is so reasonable he either giveth strength to perform what he commands or he will be content with what we are able to do he giveth all that wherewithal we serve him Of thine own we give unto thee 3. Reasonable in regard of the wages the gift of God is eternal life Rom. 6. 4. So reasonable that the Apostles St. Peter and St. John appeal even unto wicked men themselves whether it be right in the sight of God to obey men more than God The very same appeal which Socrates made unto his very enemies in Plato's Apologie for him 2. Our Master It is a noble service typified by that of Solomon 1 King 9. he made no Israelite a vassal but soldiers to fight against sin friends of God Bountiful Lord Protectum Christus Christos meos nolite tangere Providence he cares for you the servant cares not but labours Tit. 2.14 3. Our selves in respect of our selves we are his servants Originarii born in his house born of him
Council Surely they want not matter to judge of and to take into consideration what is the reason Truly I shall give such an answer as one of our great States-men Lord Treasurer gave in the Reign of Queen Elizabeth concerning Places One told him he had excellent Places in his Gift He counfessed he had but saith he I want excellent men to put in those Places And we say the like touching Places of Judicature Surely they are excellent Places to be judges of spiritual things but we want excellent men to fill up such Places men of a holy life The High Priests themselves were not admitted to be of the Sanedrim unless they were eminent for wisdom and holiness of life Men of sound Doctrine that is healing Doctrine such Doctrine as heals the soul of spiritual maladies men of Christian prudence able to rule themselves and the Church of God Titus 1. 3. Observe how far the present Generation is from that purity of Religion whereunto almost all pretend The Christian Religion will not allow a bitter or reproachful word no not a root of bitterness rash and unadvised anger but condemns it as murder and summons wrathful persons before the Judgment and Council We have been reformed and reformed again over and over and we have now long been under the Reformation of the Sword Yet where shall we find maugre all our preciseness and demure profession Where yet shall we find the Reformation of bitter words the Circumcision of the lips the reformation of wrath anger revenge hatred malice envy bloody mindedness Where shall we find the Reformation the Circumcision of the heart 'T is true you will say men can speak peaceably to their Neighbours The Wiseman tells us as much Prov. 26.24 He that hateth dissembleth with his lips and layeth up deceit within him when he speaketh fair believe him not for there are seven abominations in his heart 2. And the Prophet One speaketh peaceably to his Neighbour with his mouth but with his heart he lyeth in wait Jer. 8.8 and what follows Shall I not visit c. How doth that appear you will say Move him and you shall find it The Sea can be calm and is so till the winds arise and then her waves cast up mire and dirt 4. Hence it appears that these times stand in great need of a Judgment and a Council 5. Our Lord saith that he who saith to his Brother Racha is liable to the Judgment He saith not that his Brother should bring him to Judgment No if thy Brother offend thee c. So that here is place for favour indulgence pardon and forgiveness 6. Observe what care and tenderness our Lord supposeth should be in his Church That not so much as a reproachful or contemptuous word should pass without rectifying by due correction or censure That what ever difficulties and doubts should arise there may be a present remedy had We see a Specimen of this in that first Council when doubts arose in the Church concerning Circumcision The Apostles and Elders came together to consider of this matter Acts 15.6 This makes much for the consolation of the poor brethren who suffer such reproach The Lord takes care of them denouncing Judgment and Council against every one who saith to his Brother Racha Exhortation 1 and 2. Notes on 1 Pet. 2.1 2. 5. No man ought to say to his Brother Thou Fool. This is the third degree of wrath compared to the man dead four dayes A Fool some would derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinare to be hasty The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a rash Fool. The Etymologists will have it to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who sees not what is fit to be done whose understanding is darkned And our Lord puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together Matth. 23.17 And therefore the Siriack word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Night according to that of the Poet Tantaque nox animi est who had such a night upon his mind or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a thing of nought Others would have it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garrulus a prating Fool and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Rabbins is used as a word of scorn and derision But sith 't is evident that this reproach to be called fool is of all others the greatest as appears by the punishment of it Surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we render fool must here signifie one of the worst sort of fools Such as wicked men are whose wickedness blinds him saith the Wise-man Wisd 2.21 2 Cor. 4.4 Whose minds the God of this World blindeth 1 John 2.1 The earthiness hath blinded their eyes And thus it's Solomon's perpetual Dialect in the Proverbs and Ecclesiastes to style a wicked man a fool he that uttereth a slander is a fool Prov. 10.18 Thus he that doth mischief is called a fool Prov. 10.23 He that is idle is a fool Eccles 4.5 The word which the Wise-man commonly useth c. For surely when as a wicked man is severed from the fountain of wisdom he must be a fool So that such a fool is he who having rejected the fear of God which is the beginning of wisdom is carried wholly by his own will and affections whereby he becomes imprudent and rash in his enterprizes and improvident and without good success in the end of them Thus we read often of self-willed fools Prov. 12.15 The way of a fool is right in his own eyes and 14 and 16. A fool rageth and is confident Prov. 27.22 Though he be brayed in a mortar his folly will not depart from him and accordingly he prospers at his end he shall be a fool Jer. 17.11 Thou fool this night they shall take away thy soul The best issue is disgrace All that behold his work begin to mock him saying This man began to build but was not able to finish Luke 14.30 The word the Wise-man commonly useth to signifie a fool is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence comes our English word Evil so that an evil man and a fool are all one 6. Observ The wicked man is of all other the most arrant fool Reason 1. Why ought no man to say to his Brother Thou fool It 's most contrary to the Command Honour all men 1 Pet. 3.17 Phil. 2.3 and this reproach is of all other the most dishonourable 2. It proceeds from the greatest pride the pride of knowledge 2 Esdr 8.50 3. And the greatest wrath which cannot vent it self in a worse than in that greatest reproach fool and therefore 4. It tends to the greatest and highest provocation for men are commonly content to be undervalued in regard of any thing rather than their wit as in wealth to be accounted poor and beggerly in regard of beauty ill favoured forma virum neglecta in respect of strength to be accounted weaklings yea in regard of honest
mysteries of the Kingdom and into the things which we have not seen judge of them and for them judge and condemn one another contra Luk. 9.49 The Sacraments are mysteries of the Kingdom yet who is there that will be ignorant of these what dispute there is about Baptism what definitive sentences are there concerning it Yet who is baptized into the death of Christ Who is buried with him by baptism Rom. 6.4 Who is baptized for the dead 1 Cor. 15.29 i. e. Who is baptized as one dead unto sin and living unto righteousness The holy Eucharist is a mystery yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystical feast of the Saints with Christ yet who will be ignorant of this yet who takes notice that every one who truly receives this Sacrament bears about in his body the dying of the Lord Jesus 2 Cor. 4.10 11. and shews forth Christ's death until he comes to be his life in him 1 Cor. 11.26 A deep and profound mystery unto which notwithstanding self-lovers covetous disputers of all sorts intrude themselves as meet guests at the Lords Table High time it is that prophane and scandalous men be forbidden the holy Sacrament but who shall do it Every fruitless bramble and pricking bryar affects Soveraignty and rule over all the trees Proud and presumptuous men would exclude other whom they affect not from participation of the holy mysteries which yet they themselves are ignorant of exclude others who themselves live in enmity with their neighbour in stealing in fornication who are indeed fit to be excluded yet O the blindness and folly of those men they perceive not that they exclude themselves from the inward supper of the Lord by living in open enmity with God and spiritual thievery and fornication They consider not that they would exclude others who are Drunkards and Idolaters as well they deserve to be excluded yet take no notice how drunk they are with opinion a drunkenness that is not with wine what idols they worship in their own hearts Ezech. 14. who would forbid others the admission unto these mysteries for their carnal sins yet take no notice of their own spiritual sins who would debar others from the holy Sacrament for the sins of the beast gluttony drunkenness and whoredome and consider not that they debar themselves from Communion with Christ in his death by the sins of the Devil envy pride covetousness and wrath the four Principles and Elements of the Devils Nature It is therefore altogether needless to enquire whence it is that the wrath of God breaks forth upon us although we often partake of this spiritual feast and frequent the Lords Supper in great numbers yea though we keep Fast-dayes and dayes of Humiliation what 's the reason Neither do the disorderly or unruly persons nor they who are ambitious of Rule the Rulers would be neither are conformable to the death of Christ neither of them bear about in their bodies the dying of the Lord Jesus neither shew forth his death until he come to be their life which yet is the engagement which every one takes upon himself when he receives the holy Sacrament As much are they to blame who because they have parts memory fancie think that they may dispute about the mysteries of Gods Kingdom and censure others and judge of them and condemn them for that which they themselves know not When they have been busied all their life about the mysteries of their Trade which I fear have little agreement with the mysteries of God's Kingdom yet dare confidently adventure so bold is ignorance upon the most profound mysteries of the Kingdom of Heaven Yet I deny not but some young Timothies there may be who from a Child have known the holy Scriptures 2 Tim. 3.15 Sap. 4. and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned and ignorant men as by the Apostle were said to have been Act. 4.13 who may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest and most learned Clarks That of the Father is well known Surgunt indocti rapiunt Coelum Such as have more understanding than their Antients because they keep Gods Commandments To Conclude all therefore with the conclusion of St. Peter's second Epistle Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastness but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ To him be Glory both now and for ever more Amen MATTHEW XIII 11. Vobis datum c. Enlarged on JEREMIAH XXIII 5. HErein we shall shew 1. What a Kingdom is 2. That Christ is a King 3. What manner of King he is 4. The reason of the point 5. The use of it 1. A Kingdom is described to be Politeia sub uno bono a Politie a Government under one that 's good 1. Vnder one by which a Kingdom is distinguished from all other forms of Government which admit of Colleagues or Companions in Governing whereas Regnum non habet Socium A Kingdom doth not admit of any Rival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Kingdom admits but of one King in imitation of God's Kingdom Hear O Israel Jehovah thy God is one Lord Deut 6.4 for there be that are called Gods many and Lords many yet to us there is but one God 1 Cor. 8.4 Him the Syrians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One 2. This Government is said to be under one that is good As a Government under one puts difference between a Kingdom and all other forms of Government so in that this one is said to be Good distinguisheth a King from a Tyrant for goodness is diffusive of it self and inclines a Prince that 's Good to promote Common Good whereas a Tyrant aims only at the advancement of his own proper and peculiar good and no more Now as God is one only so he is so Good that he alone is Good There 's none Good but God This description of a Kingdom relates to a King and a King hath reference to his Subjects and Subjects to a Law in obeying of which they are Subject to the King 1. The Subjects are either more generally considered so are all men yea all Creatures visible and invisible for his Kingdom ruleth over all Psal 102. And thus he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. 2. More specially the Subjects of this King are Saints Rev. 15. Righteous and True are thy wayes O King of Saints The Law of the Kingdom or the Royal Law is Love Jam. 2.8 Now whereas all Societies and Companies especially that great one of Kingdoms aims at an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happiness produced and issuing from those Combinations and Societies The blessings of this Kingdom are Riches Honours true Delights and Pleasures Wisdom Righteousness and Judgment all in their eminency all desirable good no less than God himself The
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.
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
Grace of God himself Against which defamation as heretofore I affirm the sober righteous and godly life may be lived in this present evil world or never at all Signs for examination Does the fear of God in which true godliness consists and by which men depart from evil and deny ungodliness dwell in thee Does the love of God in which consists true godliness live in thee Does this love of God constrain or perswade thee to Obedience and to keep the Commandments of God Godliness consists in Obedience to the will of our Heavenly Father not in a bare nominal or titular vocation only calling Lord Lord or Father but he that doth his will shall enter into the Kingdom of Heaven There is no approaching near God or winning upon him by names or Titles if we would draw near him it must be by works of piety 1 Pet. 1.16 17. It is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Divine Axiom 5. That Grace of God teacheth us to look for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ These words contain the End the Mark the reward of all our Labours of all our self-denyal of all our sober righteous and godly life viz. the Blessed Hope of the Glorious appearing of the Great God and our Saviour Jesus Christ Wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or glorious appearing of the great day star unto those who have walked in the light of the lesser Star both which are evidently aimed at in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the former the appeared Grace in the twelfth Verse 2. In this thirteenth Verse we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the later the blessed hope and appearing of the Great God c. If we take the words asunder we have in them 1. The Star 2. The manifestation of that Star 3. The expectation of that manifestation 1. The Star considered in its nature humane Jesus Divine great God both jointly Christ its influence the Saviour our Saviour 2. The manifestation of that Star and the lustre of that manifestation it has an appearing and an appearing of Glory 3. In the expectation we have 1. The Hope 2. The blessed hope 3. The expectation it self According to the natural order of handling this Text we must begin with the end of it 1. Jesus is the Christ 2. He is God and the great God 3. He is the Saviour and our Saviour 4. He hath a glorious appearing 5. He is the blessed hope And sixthly and lastly All they whom the Grace of God hath taught to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world ought to expect the blessed hope of the appearing of the great God and our Saviour Jesus Christ 1. Jesus is the Christ this Divine truth is the very Basis and Foundation of all the Christian Religion Other Foundation hath no man laid beside that which is laid Jesus Christ And therefore let us enquire into the meaning of both these names Jesus and Christ and shew the truth of this that Jesus is the Christ Jesus hath that name from saving Matth. 1. He shall save his people from their Sins Christ is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew according to John 1. which signifies Anointed i. e. with the Holy Spirit so Luke 4.18 The Spirit of the Lord is upon he for he hath anointed me This the Prophet Esay 61. spake in the person of Jesus And Jesus reads upon himself as he to whom it properly belonged for whereas three sorts and Professions of men were anointed Kings Priest and Prophets it was most just that he who was anointed with the oil of gladness above his Fellows King of Kings Lord of Lords and the Priest for ever after the order of Melchisedech and the great Prophet that he in whom all these Professions met in their eminency he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the Christ as he who was anointed by the Father to restore and recover the Salvation of the world Ye read often of him in the New Testament and promised in the Old who by the Sacrifice of himself should overcome death and bring life and immortality to Light 2 Tim. 1.10 But far more often does the Lord promise the Messiah or Christ in the Old Testament than expresly name him which the most ancient Chaldee Paraphrast observing where the Messias or Christ is intimated obscurely there he expresly names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what Gen. 3.15 is said of the Seed of the woman Jonathan and the Targum of Jerusalem interprets to be done in the days of the Messiah Gen. 49 1. I will tell you what shall befall you in the last days the days of the Messias So Verse 10. and 12. Shilo so Exod. 40.9 Thou shalt hallow or sanctifie them for the Crown of the Kingdom of Judah they shall be holiness of holiness to the King Messiah who shall deliver Israel in the end of days and Numb 23.21 The noise of the King Messiah shall be among them So 24.7 The Kingdom of the King Messiah shall be higher than Agag his Kingdom shall be exalted The like we find in the Prophets and in the Psalms in above fifty places more The first Observation is Jesus is the Christ the highest Truth and deepest Foundation Mat. 26. Observ 2. The accomplishment of that Glorious Promise in Matt. 1. He shall be called Jesus the Saviour who shall save his people from their Sins Observ 3. Learn from hence the original of thy name O Christian man a name given by Oracle Acts 11.26 Axiom 2. Jesus Christ is called the Great God and our Saviour the Apostle might have referred to Esay 19.20 where the Saviour is called a Great One which might be also rendred a Prince as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies according to Acts 5. where Christ is called a Prince and a Saviour But if we here retain the word great why is he here called the Great God The reason may be because in Jesus Christ the Father displays his goodness the greatness of his Wisdom Truth Grace Joh. 1. The greatness and Fulness of his Godhead bodily Col. 2.9 In whom the Promises are all fulfilled 2 Cor. 1. The Father saith I will be but the Son saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am John 8.24.58 c. Observ 1. That the Lord Jesus is expresly called God and great God for what some say that this is to be understood of the Father its contrary to the Article of Faith that not the Father but Jesus Christ shall come to Judgment that he may reward his Believers who wait for him besides one and the same Article in the
Greek precedes both the great God and our Saviour Jesus Christ and couples both the great God and Saviour Jesus Christ together for these are the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas if the Apostle had understood any other great God here than the Saviour Jesus Christ he had added another Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath not done so that Jesus Christ is here asserted the true and great God But if our Apostle were here silent other Scriptures speak plainly enough as where he is said to have brought the children of Israel out of Egypt Jude Verse 5. And what the Psalmist saith Thy Throne O God endures for ever Psalm 45.7 The Apostle applies to the Son Hebr. 1.8 But unto the Son he saith thy throne O God is for ever and ever a Scepter of righteousness rightness or straightness is the Scepter of thy Kingdom So what the Psalmist in 68 Psalm and Verse 19. saith of God When thou didst ascend up on high thou leddest captivity captive c. S. Paul applies unto Christ Ephes 4.7 8 9. and they who tempted God Num. 26. 7 8 9. are said to have tempted Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents That also which holy David speaks of Jehovah and his Worship O come let us worship before the Lord our maker Psalm 95. The Apostle applies unto Jesus Christ Hebr. 3. So also what is spoken in Psalms Worship him O ye Gods the Apostle applies to the Angels Hebr. 1.6 and what the Prophet Esay saw and heard Esay 6.1 2 3. Holy Holy Holy Lord God of Hosts S. John understood and testified of Christ John 12.37 41. The same Divine truth may be made manifest and evident by many more Parallels between the Old and New Testament and a Divine Harmony between them both which if duly considered may put an end unto that lately revived controversie touching the Deity of the Lord Jesus Christ who in the Text is expresly called God and the great God Observ 2. Take notice then here that the Divinity may consist with the low mean and poor estate of the Humanity though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled himself he emptied himself for our sakes he became poor to the poor is the Gospel preached Phil. 2.8 Observ 3. Behold then in Jesus the Godhead all the treasures of our Salvation hidden all the Heavenly goods all the whole Gospel the light of the everlasting life the light that expels all darkness blindness of heart and unbelief and doubting The Lord is God who sheweth us light Psalm 118. Observ 4. Herein is the godly wisdom which becomes our wisdom manifested unto us and believed on by us Observ 5. Herein is the righteousness of God which becomes our righteousness preached unto us ye are made righteous by the name of Jesus such Christians as have the being of Christ which is his Name his Shape his Life in them 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified but ye are cleansed in the Name of the Lord Jesus and by the Spirit of our God He is Jer. 23.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah-tsidkenu The Lord our Righteousness Herein is Holiness hereby are we made holy by the Name of the Lord Jesus Christ Observ 6. Herein is all Spiritual Blessing which comes upon us upon our Spirit Soul and Body God hath sent him to bless us with all spiritual Blessings in Heavenly things Herein is the everlasting Salvation There is no other Name given among men whereby they may be saved therefore he is called Jesus because he shall save his people from their sins Observ 7. Herein is the living hope and comfort which encourages us against our sins and in conquest over all our sins also our comfort against the wrath of God against the power and malice of Satan and against Hell Death Damnation and eternal Judgment Christ is our Righteousness our Saviour Immanuel God with us Observ 8. Herein is our peace Ephes 2. He hath made peace by the blood of his Cross the peace of God that passeth all understanding keeps our hearts and minds in Jesus Christ Phil. 4. Observ 9. Herein is the Joy the highest joy My heart is glad my Glory rejoyceth my Spirit rejoyceth in God my Saviour Nomen Jesu mel in ore melos in aure jubilum in corde Observ 10. Herein is our strength our Safeguard our Protection our Victory over Death Hell Devil all enemies outward and inward Blessed be God that gives us the Victory through our Lord Jesus Christ Observ 11. Herein the Crown of Life Righteousness and Glory and the Kingdom of God in Righteousness Peace and Joy in the Holy Ghost let us joyn all these together as the most precious Jewel and fasten them altogether in one Blessing Jesus enlightens me teaches me justifies and cleanses me sanctifies me blesses me makes me happy comforts me gives me peace gives me joy strengthens me defends me gives me victory over all mine enemies gives me the Crown of Life and a Kingdom of eternal Glory Hence then may be reproved those false Christians who hypocritically abuse the good word of God the Christ of God Matth. 26. Jesus Christ is our Saviour what a Saviour is and how said to save we have heard but how we may say he is ours we may learn of Holy Job Job 19.26 I know that my Redeemer liveth Such expressions in Scripture imply a common interest though the corruption of mans heart oftentimes deceives us and therefore its safest in application of these to distribute the general according to several persons as whereas Jesus Christ is called our Saviour to apply to me and thee and him So the Virgin Mary calls Christ her Saviour and Job his Redeemer every Soul knows how he has heeded the wholsome word how he has believed and obeyed God and the Gospel of our Lord and Saviour Jesus Christ The third Axiom or point herein to be considered is that Jesus Christ is the Blessed Hope These words are Metonymical where hope is instead of him who is hoped for There are three Theological Graces as Divines call them which are so named because they are employed and busied immediately about God and Christ Faith Hope and Charity S. Paul so reckons them up 1 Cor. 13. And Christ himself is expresly called in Scripture by the name of every one of them 1. Faith Gal. 3.23 24 25. Where what the Apostle calls Faith he presently calls Christ 2. Hope 1 Tim. 1.1 The Lord Jesus Christ which is our Hope 3. Charity Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Son who is his Love Thus also by the Blessed Hope we are to understand the hope of Blessing 1 Pet. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn lively hope which the Syriack renders hope of life The Reason of this