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
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor without addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
the Divine Life unto the Fatherly Deity that it may be ingendred and begotten anew by it Nor can this be done untill the Humanity have abandoned and discharged all carnal and sensual Fatherhood until it call no man Father upon Earth then followeth the mutual Testimony of the Spirit of God with our Spirit Rom. 8.16 Such a fruit of the Divine Nature may truly call upon God according to the Doctrine of Jesus Christ Our Father whic◠art in Heaven for whiles the earthly man loves yet his lusts and desires his appetites his carnal delights and pleasures he cannot call God his Heavenly Father But when the man hath abandoned all these which were his life even unto death then our Heavenly Father raiseth up as from the dead a good will love and delight toward himself by which good will we are begotten and become an heavenly Generation and the Children of the Most High We may sanctifie and hallow the Name of our Heavenly Father 2. Hallowed be thy Name 1. What is here meant by the Name of our Heavenly Father 2. What is it to sanctifie or hollow that Name 1. The Name of the Lord is the Lord himself Vide Notes on Psal 9.11 2. To sanctifie that Name the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is to sever and set apart from all pollution When therefore we pray That the Name of our Heavenly Father may be sanctified or hallowed we desire that the Lord would work for his Names sake that it may not be polluted Ezech. 20. vers 9.14 22. That we may be conversant about the Name of our God with an holy mind holy affections holy expressions in words and works and promote the same in others for the Name of our Heavenly Father is holy and because it is so it cannot be approached unto but by those of like Nature to it whence he himself requires That because he is holy we also should be holy Obser 1. The sanctifying of God's Name is a principal Duty it hath here the first place in our desires and indeed to sanctifie and glorifie it is the end of all the Creatures which are made for his Glory as the End is more noble than the Means for the life is more than meat Mat. 6.25 therefore whether we eat or drink or whatsoever we do all must be done to the Glory of God 1 Cor. 10. This is that which the Genuine Child partaker of the Fathers own Nature chiefly desires and prays for Obser 2. We know not how to honour him aright which excludes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will-worship Nadab and Abihu had a good intention no doubt to sanctifie God's Name when they offered strange fire but Levit. 10.1 2 3. There went out fire from the Lord and devoured them Obser 3. Who can teach us this but our Heavenly Father And therefore we desire it of him Obser 4. The Name of the Lord cannot be hallowed by us unless he himself have intire Dominion and Rule in us And therefore we pray 2. Thy Kingdom come A Kingdom is Politeia sub uno bono it 's a Polity or Government under one that 's good Vide Notes on Mat. 13.11 The Kingdom of God is either 1. Universal and so Psal 102. His Kingdom ruleth over all and he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. or 2. Special so the Lord is King of Saints Rev. 15.3 even those who sanctifie and hollow his Name 1. Wherein then consists the Kingdom of God 2. What is it for this Kingdom to come 1. The Kingdom of God is an inward Kingdom Luke 17. And therefore we must enquire what is within us over which our God may Rule and Reign and have his Kingdom The Divine Philosopher tells us of Three several parts of the Soul 1. The Rational 2. The Irascible 3. The Concupiscible Proportionably unto these Three parts of the Soul the Kingdom of God consists in 1. Righteousness 2. Peace and 3. Joy in the Holy Ghost for so the Rational part of the Soul is governed by Righteousness which is all Vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Righteousnes all Vertues are contained This Righteousness governs the Royal part of the Soul declining it from Evil and ruling it unto Good wherein consists Righteousness cease to do Evil learn to do well 2. The second part of the Soul is the Irascible or wrathful part this is governed by Peace which is the effect of Righteousness Esay 32. Let the peace of God rule in your hearts Col. 3.15 wherein the Irascible had rule before Eccles 11.10 Marg. as also the Concupiscible all the vain desires and appetites call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's 3. The third part of the Soul This Concupiscible while inclined to earthly things is Evil but it 's raised from Earthly to Heavenly objects wherewith it is fully satisfied and becomes one with them in full fruition That 's the third part of God's Kingdom which is called Joy in the Holy Ghost These are the three parts of the Kingdom proportioned unto the three principal parts of the Soul which are governed by Righteousness Peace and Joy in the Holy Ghost And therefore as Earthly things and Emperours have their Royal and Imperial Cities so the only Potentate Our Father which is in Heaven hath his three Royal and Imperial Cities proportionable unto the three parts of his Kingdom Sedec whence he is called Melchizedeck King of Righteousness and Salem whence he was called afterwards Melchisalem i. e. King of Peace Heb. 7. The third is Sushan that 's Joy the City of Ahasuerus that is the Great Prince and Head Esth 8.15 The City of Shushan rejoyced and was glad when Psal 84.2 The heart and the flesh cryeth out for the Living God and rejoyceth when we say with David Psal 103.1 Bless the Lord O my soul and all that is within me bless his holy Name Thus the Kingdom of God is said to come i. e. to appear for so those words are taken one for the other as when Christ is said to appear or be made manifest in the flesh 1 Tim. 3. ult St. John saith He is come in the flesh 1 John 4.2 Luke 17.20 21. This Kingdom of God appears or comes when we become strong to do the Lords will therefore the Kingdom of God is not in Word but in Power 1 Cor. 4.20 when also we are able to suffer out all temptations and to bear the infirmities of others therefore Rev. 1.9 The Kingdom and Patience are joyned together Obser 1. There is want of this Kingdom for Prayer supposeth a want either in whole or in part of what we ask for God's Kingdom is yet but in part come to the most of us because all things are not as yet put under him 1 Cor. 15. Obser 2. We are not able of our selves to advance or raise up this Kingdom of God Satans Kingdom it 's to be feared in very many remains as yet in force and
Teacher Esay 9. Mat. 23.8 One is your Master even Christ 1. The summ of his Doctrine is Eph. 4.20 24. 2. The Lord Jesus correcteth and instructeth his Disciples Thus what many understand of Christs passive stripes they are understood also of his active stripes Esay 53. Those whom the Father and the Son hath taught the Son commits unto the Spirit and sends the Spirit to them Joh. 14.16 and 15 26. He corrects and instructs also Joh. 16.8 13. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Chald. understand not only an Advocate but also an Interpreter Job 33.23 if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innocency Purity Righteousness in him there is prepared for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter an Intercessor Repreh The many Masters Jam. 3.1 who cry Every one come to me Learn of me according to the Apostles Prophesie exactly fulfilled Act. 20.30 Of your own selves shall men arise speaking perverse things to draw Disciples after them For almost every one is a Teacher which plainly shews that as yet those glorious dayes or times which themselves vaunt of are not come when all the people should be taught of God Joh. 6. When they shall not one teach another for now every one almost will teach another Why 1. Because he hath had Holy Hands laid upon him Or 2. He is Gifted Or 3. He hath a Congregation Obj. But hath he received that gift by the laying on of the hands of the Presbytery 1 Tim. 4.14 Answ That may well be questioned since nihil dat quod non habet Nothing can give that to another which it hath not it self 2. The like we may say of gathering Churches unless it be to the Lord Jesus unto whom the gathering together of the people ought to be Gen. 49.10 Such I am sure was the practise of the Holy Apostles He who gathereth not unto Christ the only Master and Teacher he scattereth Mat. 12.30 3. The like may be said of many gifted men as they call themselves or are called by others for where the gift of the Holy Spirit is not men vainly boast of other gifts It is true God may speak by whom he will He opened the mouth of the Ass and taught the false Prophet A man may have a strong memory to retain other mens Sermons and a competent measure of boldness to offer it yet I dare not say that he hath the Holy Ghost Gal. 5.22 Beloved whoever Teacheth before he himself be Taught of God who ever will rise up to draw Disciples after him before the Day-star be risen in his heart he may teach others but God teacheth not by him whence proceed the many damnable Heresies among us according to St. Peter's Prophesie which will appear if ye please to consider the Apostles speech 2 Pet. 1. compared with 2. 1. See Notes on 2 Pet. 2.1 2. The words will bear also another meaning Learn of me and by mine Example Meekness and Humility Learn this lesson of me Learn hence to discern the true Doctrine of Christ and manner of teaching from all other which yet may pretend unto it it differs from them all indeed in all things I shall content my self to point at some few 1. The Doctrine of the Lord Jesus is the Doctrine of Truth according to Godliness as it is described Tit. 1.1 The summ of this Truth in Jesus is the putting off the Old Man and putting on the New Eph. 4.20 21 22 23. This Truth is neither taught as it ought to be nor believed in the world for who almost believes it possible to put off the Old Man Now if it be impossible to put off the Old man which is first to be done how shall it be possible to put on the New Christ's Doctrine is the Doctrine of Life and Godliness 2. He Taught and Preached the Kingdom of God and the things that belong to the Kingdom of God which he tells us is within us Luk. 17.21 and consists in Righteousness Peace and Joy in the Holy Ghost This Kingdom is looked for without us and the coming of it with outward Observation 3. Christ the wisdom of God teacheth Temperance and Prudence Justice and Fortitude Wisd 8. and 7. which are the four Cardinal Virtues known in the world unto which all the Virtues may be reduced but these belong to the Heathen or to meer Moral men or they are impossible or Christ hath performed them for us 4. The Doctrine of Christ points to inward things Meekness Patience Humility Self-denial the Doctrine of worldly Teachers is concerning worldly things and involved in the Principles of the world The feet of this last Monarchy consists of Iron mixt with Clay the earthly mind 's mixt with the powers of the outward world Note here the only way unto the true Rest What else but the Doctrine of Christ putting off the Old Man and putting on the New What else but Justice and Judgement Jer. 6.16 Gen. 18.19 Sign We cannot learn both of the world and of Christ Though David was Anointed King by Samuel yet he was not owned by the People They generally followed Saul although he was now rejected of God nor thought they the other King needful for why he used a reason Can the Son of Jesse give you fields there 's the business he that can give them fields they follow but leave him from whom they see nothing of that Nature Mean time who followed David who but a few poor men men in straits who knew themselves deep in debt Saul's Kingdom is the Kingdom of the world Christ is the true David chosen of God King yet the greatest part follow Saul They only follow Christ who are in debt and labour they know the world cannot help them nor is Saul chosen of God wherefore despising of themselves and of all worldly helps they adhere to Christ and Christ becomes their Captain the Captain of their Salvation who invites them to come unto him Exhort Let us come unto the Lord Jesus take his yoke upon us learn of him Let us not not dare to be of their number who have been call'd yet have refused If any man will do the Fathers Will he shall know the same NOTES AND OBSERVATIONS UPON MATTHEW XII 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neither in the world to come Confer Mat. 3.28 29. Luk. 12.10 IN omnibus Scripturis Sanctis nulla major questio nulla difficilior invenitur There is not a greater or more intricate question in all the holy Scriptures then touching the meaning of these words said one of the Ancient Fathers of greatest Name when he had
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.
spiritual wedding Luk. 12.36 37. yea in this sence especially Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of Righteousness or Righteousness or Servant unto us as the word signifieth as he was the Rock that waited on the Israelites 1 Cor. 10. But for whom is all this sumptuous provision for whom is all this great preparation made For all Nations Esay 25.6 for every Creature Mar. 16. for thee for him for me for every one of us we are all friendlily called we are all kindly and lovingly invited and bidden to come unto this Heavenly Feast And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast these or the most of them the Scripture useth as the most powerful and most effectual to invite us all to come unto this Marriage-feast Whether we respect the cheer variety and readiness of it or the Master of the Feast his free disposition his kind invitation the guests and his hearty welcome of them or the time too much spent at other Feasts and spent in the preparation and invitation to this Feast How seasonable it is to come to this Feast how unseasonable to riot at other Feasts These and the like motives the Scripture useth to invite us unto this Feast 1. Do we respect the cheer what is it but all the Spiritual Graces all the heavenly virtues of God what is it but the Kingdom of Heaven it self Righteousness Peace and Joy What is it but the King of that Kingdom God himself What is it but the enjoying of the greatest and most precious or honourable promises of God What is it but union and communion fruition and participation of the Divine Nature 2 Pet. 1. All this is but a confuse and general description The Prophet breaks out into an admiration How great is thy goodness c. Psal 31.19 Eye hath not seen c. viz. of those without but those within see hear and admire 1 Cor. 2. confer Psal 16.11 and 36.8 and 65.5 This all this heavenly food is ready and prepared for us and because all stomachs are not alike here 's food of all sorts milk for the babes such as are unskilful in the word of Righteousness butter and honey for those that grow up in the fear of the Lord that they may know to refuse the evil and choose the good Esay 7.15 Strong meat for men of perfect age who by reason of use habit or perfection have their senses exercised to discern between good and evil Heb. 13.4 O the plenty and variety of provision in God's house In my Fathers house saith the Prodigal is bread enough i. e. all manner of sustenance as when we pray for our daily bread 2. All these are now ready for us for Wisdom hath killed her beasts she hath mingled or strained and purified her wines she hath also furnished her table Prov. 9. I have prepared my dinner mine Oxen and my fatlings are killed the meat 's on the Table the wines are mingled and poured out All things are ready Come to the Marriage feast Our God prevents us with his Graces he is before hand with us all things are provided for us without our care or providence 3. But ingenuous guests are not so much taken with the cheer that 's prepared for them as the worth and free disposition of the Feast-maker his kind invitation of his Guests and his hearty welcome of them the Lamb and his Wife Rev. 21.9 10. Thou sittest with a Ruler therefore consider what 's set before thee 'T is the wise mans counsel â—n another case Prov. 23.1 All these are eminent in this Feast-maker and Master the King it is that makes this Feast vers 2. yea the King of Kings Haman one of the proudest of men had nothing greater wherein to pride himself than this That he was to banquet with the King and Queen And a greater King and Queen art thou to feast withal even the King and Queen typically meant by those Christ and his Church 2. 'T is that King that riseth early that invites thee 't is he that he may give thee timely notice and he that sends his messengers to call thee for 't is the Lord our God that calls us Act. 2.39 't is Jesus Christ that calls us Joh. 7.37 't is God in Christ that calls us 2 Cor. 5.19 't is God who as a King deals even with us as Kings he sends forth his Ambassadours to call us 2 Cor. 5.20 his Prophets Ho! every one that thirsteth come to the waters Esay 55.1 his Apostles and Ministers 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the Glory of our Lord Jesus Christ The Spirit of God in every one saith Come yea many Nations and People say come and let us go up unto the Mountain of the Lord to the house of the God of Jacob Esay 2.3 The Bride of Christ at this Marriage-feast the whole Church every one to every one saith Come Apoc. 22.17 Wisdom hath sent forth her Maidens the King hath sent forth his Servants they tell thee all things are ready many guests are assembled 1. the Bridegroom stayes on thee the master of the Feast expects thee what a glorious company of guests doth the Apostle reckon up Hebr. 12 22-24 And wilt thou be such an unmannerly fellow such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make the Master of the Feast with so great a company tarry on thee They say Tiberius the Emperour being invited to Supper by a Roman Noble Man stayed till midnight e're he came ut expectatior veniret Historians report it of him and brand him with it as a very unmannerly part yet was he his Subject whom he thus made to wait upon him The King of Kings the Prince of the Kings of the Earth Apoc. 1.5 invites thee to a Feast to banquet with himself what pretence hast thou what excuse is it possible to frame for thee that thou be not branded with unparallel'd unmannerliness if thou let him stay on thee Yea with as much unthankfulness if we consider 1. what we his Guests are 2. what it is that detains us from coming to this Feast 3. what motive he hath to invite us 4. his liberal provision 5. his free welcome of us for 1. Strangers we are unto him and alienated from the life of God Eph. 4.18 yea enemies unto him Col. 1.21 And 2. what could induce him to invite his enemies nothing in us no no 't is his nimia charitas the exceeding great mercy and love of God unto us which moved him to give us his only begotten Son He which gave us the Precept to love our enemies to do good to them that hate us He gives us the example too He loved us while we were enemies Rom. 5.10 He who commands us If our enemy hunger to feed him if he thirst to give him drink He also propounds himself an example of so doing giving us his Christ his bread from
it aims higher Solomon is Jedediah the Beloved or Love of God the Type of Christ in the Spirit 2 Sam. 12.25 Jedidiah Charity the bond of perfectness Col. 3.14 and vers 15. the true Solomon the true Peace of God that rules in the heart a type of the true Solomon the Prince of Peace True it is that not only every known reigning sin but also the shews of Vertue and Piety these labour to obtain the Kingdom Thus Saul i. e. the Law would have killed David Thus Absolon a type of those under the dispensation of the Father Thus Adonijah 1 King 5. i. e. Knowledge the Abomination of Desolation Dan. 12. and for this end he gets Joab over the Host Abiathar the Priest pretence of Holiness but Zadock Benajah and Nathan Holiness Edification and the Graces of the Spirit these were not with Adonijah Thus the Scribes and Pharisees opposed the Kingdom of Christ but maugre all the opposition of the Law maugre all the opposition of Science falsly so called yet have I set my King upon mine holy Hill Psal 2. The love of God shall be the first and greatest Charity shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriac Interpreter inverts this order This is the great the first and so doth the Hebrew Matthew set out by Munster so likewise doth the Vul. Lat. howbeit because the Greek here which our English Translation followeth mentions the first first and the parallel place Mar. 12.28 29. speaks of the first Commandment only 1. I shall shew the reason why this Commandment is said to be the first 2. Then why it is said to be the great or greatest of all the Commandments which done I shall 3. Make use of all unto our selves 1. Why is this Commandment said to be the first Divers wayes a thing may be said to be first and before other I shall name here only those which are most proper to our purpose which I shall reduce unto these two respects 1. In regard of the Law-giver 2. In regard of man to whom the Law is given 1. In regard of the Law-giver he himself is the first and chief good yea all good Ostendam tibi omne bonum Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chiefest good there is good reason why we should first love him and consequently this should be the first Commandment 2. Next to the order of dignity is the order of intention or the end which the Lawgiver aims at and hath first of all in his mind and that certainly is the love of God 1 Tim. 1.5 The end of the Commandment is love For howsoever the knowledge of God must precede in order of time because not only Ignoti nulla cupido there is no desire of that which is unknown but also there is no love no hope no fear no joy in a word no affection at all toward that whereof there is first no knowledge we cannot love desire hope fear God unless first we know him yet this is to be understood in order of time as for the order of intention which God aimed at he would not that the man should rest in a contemplative knowledge of God but should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Nay Charitas intrat ubi scientia foris stat yea although fear go before love according to that Primus in orbe Deus timor fecit timor est prima mensura Divinitatis yet that is to be considered in regard of the mans fall'n estate for fear of punishment had never been unless first sin had come into the world as ye may observe Gen. 3. And initial fear makes way for love as a serviceable means unto the end which being obtained and perfected as principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist As Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and therefore the Wise Man saith Ecclus. 25.5 That fear is the beginning of love c. 2. This Commandment to love the Lord our God c. is first in regard of man and that both 1. In regard of his Obligation to act towards his God and 2. His Principle of action 1. In regard of his obligation to act surely the work of Creation and Preservation whereby Gods prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God as I have shewn which truth the Gentiles held in unrighteousness as the Apostle proves Rom. 1.18 21. 2. His principle of action which must be In obedientia Charitatis Consol Oh but these are evil dayes the evil dayes cannot hinder thee from union with thy God Psal 17. The Prophet having complained in like sort comforts himself vers 15. As for me I will behold thy face in Righteousness and Rom. 8. Nor height nor depth shall separate us from the love of God May it not be feared thou lovest him with half thy strength as an harlot willing to be forced thou lovest the world or the flesh or the pride of life or some or all of these and that causeth thy disturbance Thou canst do what thou canst do no man in his wits but will yield to that to love the Lord with what power thou hast love him with all thy heart know he searcheth the heart love him with all thy soul he hath made us this soul and knoweth it love him with all thy strength all power is his and he knoweth what power he hath given thee Try how far thou canst love him no man knows what he can do till he hath tryed The Pharisees of old knew very much of Gods Word and spake very much of it and they of all others most reasoned with our Saviour concerning God but our Lord tells them I know saith he that ye have not the Love of God in you Joh. 5.42 And we may say the like of the Pharisees in these dayes they are great talkers of God and of Religion like Amorites and will know all things knowable but bitter men they are so Amorites also signifie and therefore they have not the love of God in them We know that we have all knowledge which puffs up and makes proud but it 's Charity that edifieth and builds up 1 Cor. 8. That knowing Knowledge is the dust the food of the Serpentine Generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes even the knowing Knowledge which Jehu cuts off so the Chaldee Paraphrast renders 2 King 9.8 him that pisseth against the wall and therefore David prayes Psal 90. That the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise head not a strong head-piece Sign How canst thou
the rather because he had said he had many things to tell them and he was wont to reveal secrets unto them in the absence of the Multitude In these words the Evangelist proceeds in relating the Divine Dialogue between Christ and his Disciples wherein he tells us 1. Of their second address or access unto the Lord Jesus and their end of coming to him to propound their questions unto him 2. He relates our Lords answer unto their questions In their access we have 1. The opportunity they took as He sate upon the Mount of Olives 2. The access it self with the manner of it they came to him as he was so set privately to propound their doubts and those doubts are concerning the time of the things spoken of and of the times of Christs coming and the end of the world In the first part contained in vers 3. we have these Divine Axioms 1. Jesus sat upon the Mount of Olives 2. As Jesus sat upon the Mount of Olives the Disciples came to him privately to propound their doubts unto him 3. They enquire when those things shall be which he had foretold vers 2. 4. What should be the sign of his coming 5. What should be the sign of the end of the world 1. The first of these seems to be meerly circumstantial but if we consider that Jesus Christ is the Light of the world and that he came to be the Light of Life yea the Eternal Life unto us and that Omnis Christi actio nostra est instructio that all Christs mirrours his actions and his passions all his words and works his gestures and postures are for our instruction and edifying we will not wave any one circumstance without examining what it brings with it Quodlibet ramentum auri est aurum Every the least filing of Gold is gold and that which he said Analecta Deorum colligenda is more true and in a better sence than he intended The fragments of Gods Table are to be gathered up let nothing be lost 1. Jesus sat upon the Mount of Olives 1. We have our Lords place the Mount of Olives 2. His posture there where we must enquire what and where this Mount of Olives was and why our Lord sat there The Mount of Olives called Olivet Zach. 14.4 was scituated the East-side of Jerusalem about a Sabbath dayes journey Act. 1.12 from which it was separated by that deep valley of Cedron it 's a Mountain of that height that from it all the streets of Jerusalem and the Dead Sea might be seen King David by this Mountain fled from the face of his Son Absolom 2 Sam. 15. On this Mountain Solomon erected a Temple to Ashteroth 1 King 11. To this Mountain our Lord often resorted Luk. 22.39 hither he retired here he prayed here he sat and from this Mountain he ascended Act. 1. and in this Mountain they shew his footsteps It had the name from Olives growing here abundantly and not only Olives but Palm-trees Pine-trees and Myrtles and other fruitful trees Observ 1. How good a Land did the Lord give to Israel Deut. 8.8 Observ 2. Royal Cities have been and yet are wont to be scituate about the midst of Kingdoms And thus the City Jerusalem being the City of the great King Mat. 5. it was about the middle of the Earth where the Lord chose to work salvation Psal And as the City Jerusalem was a figure of the Church so the Mountains round about Jerusalem figured the Lord's protection and defence of his Church Psal 125.1 2. The Olive yielded that Oyl which fed the Lamps in the Sanctuary Levit. 24.1 of it was made the holy anointing Oyl Exod. 30.20 Observ 3. The Olive figured Mercy and Peace for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy hath almost one common name with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olive tree it was a figure also of Peace So Marcus Antonius received an Olive branch from Athens in token of Peace with the Romans And therefore after the deluge when the Raven was put out of the Ark the Dove brought an Olive branch to Noah into the Ark when the sin-flood the overflowing scourge Esay 28. is past when the waters of Baptism have washed away the sin 1 Pet. 3. and the evil spirit figured by fowls of the air Mat. 13. are removed the spirit of God figured by the Dove Mat. 3. brings an Olive branch of Mercy and peace to the Church Observ 4. From the Valley of Jehosaphat where the Judgment is to be kept the ascent is into Mount Olivet and it 's very reasonable it should be so for we cannot sufficiently prize the riches of Gods Mercy figured by Mount Olivet unless we consider withall the horrour and terrour of his Judgments figured by the Valley of Jehoshaphat i. e. the Judgment of the Lord. And therefore Cyprian tells us that in the first times they were wont to anoint the person baptized with Oil of Olives I say not how warrantably they did it Esay 10.27 The yoke shall be destroyed because of the anointing while we are anointed with the Spirit of Grace we are delivered from the yoke and servitude of our sin Observ 5. Note here what Mountain the Lord Jesus makes choice of to what Mountain he most resorts even the Mount of Olives full of fruitful Trees trees of righteousness Esay 61. Olive-trees Trees of Mercy Trees of Peace unto these Christ the Wisdom from above resorts who is first pure then peaceable c. James 3.17 Observ 6. We have here an express figure of the holy Church of Christ among the Gentiles It 's a Mountain the Mount of Olives and Christ sitting on the Mount of Olives when he had now utterly forsaken the Temple at Jerusalem Now the Olive-branches being broken off the wild Olive-cions are grafted in as the Apostle teacheth Rom. 11. These are the green Olive-trees which flourish in the house of God Psal 52.8 who trust in the mercy of God for ever and ever Observ 7. The Lord Jesus reposed himself and sate down to rest after his travel as he did Joh. 4.6 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like natural infirmities with us Observ 8. He sate upon the Mount of Olives Here is a posture of Judging Jesus sate on the East-side of Jerusalem over against the Temple in the West Here is also a posture of Teaching so he sate when he taught Matth. 5.1 2. and 13.1 2. that posture notes the composure of the mind Anima quieta anima prudens a quiet mind is a prudent mind 2. As Jesus sate on the Mount of Olives his Disciples came unto him who in special these Disciples were St. Mark relates Mar. 13.1 2. Observ 1. The Lord giveth us fair opportunities of making our Address unto him He sits ready to receive and answer all our suits all our questions The Tribunes at Rome were Mediators for the people the doors of the Tribunes house were always open day and night free for all the people to
drink he must come himself and drink otherwise he cannot have his thirst quenched this is of greater moment than perhaps we are aware of for commonly the Minister speaking of the Word and Spirit such discourse becomes familiar to him and he perswades himself that what he speaks hath a growth in him and proceeds from a Living Form and Principle in him whereas indeed it is oftentimes no more than an habit as of some Art which a man may have yet be no whit the better man The like may be said of many people who hear much of Divine Arguments and are prone to think that what they hear they have living in themselves whereas oftentimes their Lamp is out O how much better were it to seek and examine our selves impartially whether Christ and his Spirit be in us or no 1 Cor. 13.5 we find Luk. 2. that a clear light shined about the Shepherds and the Angels told them that Christ was born in the City of David and they heard a Choire of Angels singing Glory to God c. yet this did not satisfie the Shepherds till they went and came to the City of David where the Messiah was born The Light of the Law which is a Lamp and a Light shines clearly in the obedient lives of Gods people and the Doctrine of John Baptist the Angel Mat. 11. points us unto Christ but we are not satisfied until we come unto the true Messias himself into Bethlehem the City of David the house of the Living Bread the City of his Beloved until we be with him and he be Immanuel God with us and we be partakers of the Unction from the Holy One. 2. The Bridegroom came Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom For me to speak the same things to you to me indeed it is not grievous but for you it 's safe Phil. 3.1 And because it is safe for us and should be so our Lord spends so much time upon this Argument and with so great varieties of expressions throughout this Chapter and a great part of the former Let me remind you therefore that the coming of our Lord is either Universal when every eye shall see him Rev. 1. or more particular both in regard of several Churches and Persons and there is no doubt but the particular Coming is here meant and not only the general For the Apodosis or Reddition to this Parable is in vers 13. directed to the then present Auditors of our Lords Doctrine as well as to succeeding Churches Watch ye therefore c. Hence we may observe the main object of our hopes and expectations The Coming of the Lord Jesus Christ Hence also may be reproved desperate men men without hope who look for no better thing Esay 33.2 O Lord be thou gracious unto us we have waited for thee be thou their Arm every morning our Salvation also in the time of trouble 3. While the foolish Virgins went to buy their Oyl the Bridegroom came These words contain the most doleful and miserable surprize of the foolish Virgins who then went to buy when the Bridegroom came Note hence how dangerously unseasonable even one of the best actions may be how good is it yea how necessary to get the Oyl of the Holy Spirit Buy Wisdom buy Vnderstanding Prov. 4.5 6 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and we turn it so Prov. 23.23 Buy the Truth and sell it not And these Virgins now traded for the goodly Pearl they now sought the treasure hid in the field they now went to buy the Holy Vnction and what was amiss now in this their good action but only their unseasonableness How much more unseasonable is it to spend our precious time in actions of indifferent nature lawful in themselves though not seasonable at all times Let us here take timely notice of others misery for the prevention of our own the foolish Virgins all their time pleased themselves with a false Unction an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contrary anointing a contrary teaching such our Lord tells us shall come even false Christs and shall deceive many They all their time pleased themselves in following false lights of their own knowledge falsly so called and the light that is in them is darkness Yet much more dangerously unseasonable are all sinful actions as St. Peter taxes those who count it pleasure to riot in the day time 2 Pet. 2.13 if otherwise lawful actions because unseasonable prove dangerous if pious and good works be fruitless and unprofitable to those who perform them because unseasonable how much more unseasonable and unlawful are actions in their own nature sinful Mat. 24. Note hence how precious our time is in this world so that not only upon the well or ill spending of it in good or evil actions but even upon our seasonable or unseasonable spending of our time in what is good depends our everlasting happiness or misery Let us be exhorted then to buy this best of all Commodities the unum necessarium the Spirit of God Psal 112. when we buy other necessaries we must part with a valuable price and that we part with is lost as to us but in this commodity of all things invaluable without price yet great gain be we further exhorted to buy this Oyl seasonably furnish and trim our Lamps betimes that our Lamps may be burning when the Bridegroom shall appear 2 Pet. 3. 4. They who were ready went in with him to the Marriage Here we must enquire what is meant 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. By going in 3. What it is to be ready The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Marriage of the Bride with the Bridegroom but also the Marriage Feast Mat. 22.2 and Luk. 14.8 and also the place where the Feast is kept the word may be used largely here Mat. 22. the state of bliss and happiness the Kingdom of God is signified by this Marriage for wherein consists the Kingdom of God but in Righteousness Peace and Joy in the Holy Ghost according to which the great King hath his Three Royal Cities 1. Sedech which is Righteousness 2. Salem which is Peace of both which Melchisedech was King Heb. 7. 3. Shushan i. e. Joy of which the 45th Psal 13 14 15. The enjoyment of Eternal Life and the Kingdom of God is here expressed by entrance into these as may appear Psal 69.27 Add iniquity unto their iniquity and let them not come into thy Righteousness into Peace Isa 57.2 He shall enter into Peace they shall rest in their beds each one walking in his uprightness into Joy Mat. 25.21 His Lord said unto him well done thou good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord. 3. They who were ready to enter in c. went in c. the word we here turn ready is 〈◊〉 〈◊〉 〈◊〉
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one raised up above others and so the Metaphor is taken from the exhalations that are drawn up by the Sun and therefore they have the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 135.7 they have the same common cause God causeth the vapours to ascend from the ends of the earth and it is the Lord that raiseth the poor out of the dust and lifteth the needy out of the dunghill that he may set him with the Princes even the Princes of the people Psal 113.7 2. Their diligence and serviceableness For they are compared to clouds raised from above the earth and wherefore are they raised up is it not that they should descend in showers to water the earth and make it fruitful Psal 72.6 7. Isa 55.10 are they not therefore raised up that their word should drop down as the rain Deut. 32. that they might have an influence upon those below them in holy advise and counsel The Elders who obtained a good report Heb. 11. are called a cloud of witnesses Hebr. 12.1 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. guides Marg. Hebr. 13.7 leaders in the wayes of God wherein they walk before them Observ 1. There are degrees of Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater or greatest and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 younger There is not a parity among the Disciples of Christ there is a greater or greatest and a younger a chief and a servant some in authority and others under authority Judge in your selves what an absurd thing would it be and unworthy especially of a Ruler that he should lift up himself above others out of an opinion of himself as if he had in him the water of life as if he had received the heavenly gift i. e. Christ Joh. 4.7 as if he were full of the Holy Ghost If he should prove but an empty vapour if he should boast himself of a false gift and be like clouds and wind without rain Prov. 25.14 The Apostle discovered such in his time whom he describes Jud. vers 12. clouds they are lifted up above others and making a great shew as if they had some thing in them whereas they are empty clouds without water they seemed to be led by the spirit and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried about with winds The Apostle Ephes 4.14 They would seem to be Elders but they are indeed but Children as perhaps ye have seen a child act the part of an old man but children weak children so weak that they are tossed to and fro and carried about with every wind of doctrine Exhort To such as shall be chosen and ordained Rulers Have they made thee a Ruler Ecclus. 32.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectorem te posuerunt Lift not up thy self but be among them as one of the rest The metaphor is taken from the office of him who was called Modiperator Convivii Macrob. lib. 1. chap. 1. Saturnal otherwise called Rex convivii arbiter bibendi Horat. he whom ye read called the Master of the Feast Joh. 2. an officer that were to be wished were among us to moderate excessive eating and drinking Have they made thee a Ruler be thou as one of them Julius Caesar was so fortunate in all his enterprizes and obtained so many victories by adjoyning himself to his Soldiers as one of them in all dangers hunger thirst and as Lucan saith of Cato Nullo discrimine notum Dux an Miles erat 1 Cor. 12. where the Apostle reckons up the divers Officers in the Church vers 28. he calls the Church one body vers 20. and ordains that the members should have the same care one for another vers 25 26. The greater thou art the more humble thy self so have the greatest Governours they are not for themselves but for those whom they rule See Notes on Jer. 23.5 See Notes also on Jude v. 1. when thou art to judge of others look to thy self to thine own standing 1 Cor. 10.12 Gal. 6.1 Exhort 1. Seek out such among us Exhort 2. Let us honour such 1 Thess 5.12 13. I beseech ye brethren know them that labour among you Exhort 3. Unto all to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up into Christ unto the perfect age Ephes 4. This is honourable old age Wisd 4. There is inbred in us an ambition toward something or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that the highest of our ambition were who of us should be more loving and kind one to another more humble and lowly one towards another Rom. 12.10 to be kindly affectioned one towards another in honour preferring one another to serve one another in love Gal. 5.13 to submit our selves one to another in the fear of God Ephes 5.21 Phil. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest think on these things and 2 Cor. 13.11 In a word be perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you Observ 2. See the vast difference between Christ's Kingdom and the kingdom of the Gentiles they differ in their Sovereigns Kingdom Themselves and administrations of their Kingdoms 1. The Sovereign of the one is Abaddon and Apollion Rev. 9.11 Jer. 23.1 of the other Jesus the Saviour 2. The kingdom of the former Shinar the place of wickedness Zach. 5. 3. Another Babel i. e. confusion unpeaceableness tumult and unquietness for there is no peace to the wicked they are like the troubled sea Isa 57.20 21. Observ 3. A third Chalanne that is murmuring sorrow and complaining in the streets Eccles 4.1 See the description of Christ's Kingdom Rom. 14. righteousness peace joy in the holy spirit The Lord Jesus Christ hath his kingdom erected in the soul Confer Notes on Jer. 23.5 The Kingdoms of the Gentile Kings are full of unrighteousness and iniquity Quid enim sunt regna remotâ justitiâ nisi magna quaedam latrocinia What are kingdoms void of justice but certain great dens of thieves 2. Their administrations differ The Kings of the Gentiles exercise Dominion over them with violence and wrong Christ's Kingdom is administred with all equity Jer. 23.5 And therefore the Gentiles kingdoms were signified by the 4 Beasts Dan. 7.2.14 But Christ's unto the Son of man See Notes on Hebr. 1. Observ 4. See in what a condition the world is where Christ rules not it 's a world of iniquity jacet in maligno it lieth in the wicked one the Devil rules the Rulers in it All that is in the world are the lusts of the flesh the lust of the eyes the pride of life The Devil bestows the kingdoms of the world It was not therefore said in vain that the Disciples turned the world upside down Act. 1 Sam. 8.1 Repreh Those who would be thought of Christ's Disciples and Followers and Domineere and Lord it over their Brethren Observ 5. Our Lord saith the greatest
and Graces and the end they aim at even the presence of the God of peace with us This peace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing all understanding Phil. 4.7 There will need no other garrison to keep us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep your hearts as in a garrison Phil. 4.7 Prov. 28.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God undoubtedly makes good his promise if we make good our condition Isa 64.5 When the God of peace is with us he treads down Satan under our feet Rom. 16.20 Means Seek for peace in that way of peace in that way that God hath promised to give us peace That the God of peace may be with us He requires that we be peaceable among our selves 1 Joh. 4.11 And therefore we must think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amabilia things that are lovely things that make us acceptable unto others It 's an old Rule ut ameris amabilis esto That thou mayest be loved be lovely This our Apostle here exhorts unto as a means to obtain the peace of God so Coloss 3.15 where we read And be ye thankful the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye gracious acceptable and lovely unto others So the Vulg. Lat. Grati estote such a loveliness such a winning behaviour unto all men it will at length win all unto the Church of Christ This was figured Exod. 26.1 The curtains must be coupled one to other and the Reason is given that it may be one Tabernacle vers 6. and the building of the Church fitly coupled together groweth to an holy Temple in the Lord Ephes 2.21 22. Such is our knitting together in love Ephes 4.3.13 Actus Regentium disponuntur secundum opera subditorum The Acts of the Governours are disposed according to the works of the Subjects The PRAYER Thou art the great King Thy Name is great among the Heathen and by thee Kings reign and Princes administer Justice But we have rebelled against thee and whom thou hast appointed to Reign in us the Lord Jesus Christ we have said in our lives we will not have this man to Rule over us Be gracious to this Kingdom wherein we live together with the neighbour Nations Bless herein the Kings Majesty and as thou hast over-turned all other Vsurping Powers who had no Right so confirm him whose Right it is Be Gracious to the High Court of Parliament his great Council Assembled NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengtheneth me THe Stoicks Precept is well worthy of a Christians practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propound now unto thy self saith he a certain character and rule which every where thou mayest observe If there be any such rule in Holy Writ of so general extent yea particular application so squared out and fitted unto every time every place every person every estate doubtless this our Apostles of Contentation may claim precedency before all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For whereas our passage through this world lies as it were over a narrow bridge between fire and water adversity and prosperity the waves of the one and flames of the other most men have lusts like his devil in the Gospel Mar. 9.22 that cast them sometimes into the water sometimes into the fire or like those Mariners in prosperity they mount up to the heaven of joy or pride in adversity they go down again to the depth of repining or despair Psal 107.27 Their soul melteth away because of trouble they reel to and fro and stagger like drunken men and are at their wits end St. Paul a good Pilot of the Soul in this spiritual navigation perceiving as then he did when he was a passenger and a prisoner bound for Italy Act. 27. That Per varios casus per tot discrimina rerum Tendimus in Latium That this voyage toward those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are there called those fair havens of Contentation where we would be would be with hurt and much damage not only of the ship i. e. of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. but even of our lives nay of our souls also He teacheth by his own example how to ballast our minds with moderation in both estates to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to abound that is how to use prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how to suffer need i. e. how to bear adversity both in the 12th verse But because these terms are somewhat too general he descends unto particulars seeing therefore we place one part of adversity in the want and one part of prosperity in the abundance of things simply necessary to our being as food which comprehends the rest in the fourth Petition of the Lords Prayer He instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be full and how to be hungry how to bear poverty and forbear the inordinate desire of riches And because the second part of Adversity consists in the want and the second part of Prosperity in the abundance of things convenient to our well being as a good name and reputation amongst men he further instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to be abased and how to excell in the same verse But are there then no more extremities of estates than poverty and riches than high and low degree that may disturb the rest of a quiet and settled mind Doubtless there are but can there be more than all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in all things vers 12. and 13. Yet some unhappy circumstance of time or place may take us at unwares and put us beside our guard No here 's provision for every time and for every place too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotles words every where and at all times So that here are all estates even to the least circumstance understood A matter of that consequence so hard to be attain'd unto or if attain'd unto so seldom put in practice that the best letter'd and most laborious Apostle having gotten once the knowledge of it in a holy pride and ostentation displays it in all degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had he but said he had learn'd we might have thought he had forgotten what he learn'd or still to learn and like the foolish women he speaks of elsewhere never come to the knowledge of the truth Wherefore he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it and as if we had not understood him at the first he repeats the same word I say I know But lest that knowledge might seem buried in idle speculation he shews that he can practice what he knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able to do all these things An
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard
of 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
us Admit Christ to sit in his throne and take possession of thee and he will admit thee to sit with him in his Throne What though we be weak yet we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted like as we are Let us therefore come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need He is able to save for evermore he ever lives to make intercession for us Heb. 7.25 Lay aside every weight and the sin that so easily besets us and run with patience i. e. the Cross of Christ unto the race that is set before us Looking unto Jesus the author and finisher of our faith who for the joy that was se◠before him endured the cross despised the shame and is set down at the right hand of the throne of God Be of good courage Joh. 16. ult Christ hath overcome the world and he will enable thee to overcome it He hath raised up the Lord and he will raise us up by his own power 1 Cor. 6.17 Yea and make us sit together in heavenly things in Christ Ephes 2.6 He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among princes and to make them inherit the throne of glory 1 Sam. 2.8 More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scepter of righteousness is the scepter of thy kingdom WHerein observe 1. Christ hath a kingdom 2. Christ hath a Scepter of his Kingdom 3. That Scepter is a Scepter◠equity 1. What is a Kingdom See Notes on Jerem. 23.5 2. What the Scepter of that Kingdom is 1. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly a rod or staff growing out of the root body or branch of a tree 2. Because tribes were wont to be distingushed by such staves Numb 1.17 1 2 3. it 's taken for a tribe or family Gen. 45. All the tribes of Israel are twelve which proceeded from Jacob as so many branches from the same stock Numb 1.4 3. Because all tribes and families proceeding from one stock had one common Governour it s taken for the Governour and Government it self whereof it is the sign 1. 'T is taken for the Governour The Scepter shall not be taken from Juda. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince Thus what we read 2 Sam. 7.7 Spake I a word with any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Israel For which we have 1 Chron. 17.6 Spake I a word to any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judges of Israel 'T is used also for the government it self So Esay 10.5 Ashur the rod of mine anger Esay 14.5 The Lord hath broken the scepter the Chaldee turneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power Zach. 10. ult The scepter of Egypt i. e. the Dominion Chald. Paraphr The same word is used for a shepherds staff or hook wherewithal he governs his flock as a King governs his people Christ hath a Scepter it is insigne principatus a sign and token of soveraignty and authority and is sometime taken for the Authority it self Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Princes of Israel had their staves or scepters the word is the same Numb 21.18 The princes dig'd the well the nobles of the people dig'd it with their staves or scepters The prince of Moab had a strong staff or scepter Jer. 48.17 how is the strong staff broken and the beautiful rod Christ hath a Scepter of Grace and Clemency Esth 4.12 Of Severity and Judgement Psal 2. Revel 12. Why hath he a Scepter God the Father who hath invested him and honoured him with Soveraignty and Authority He in Wisdom strengthens him and arms him with a Scepter which is his Power and Dominion There is not any Authority established in any Commonwealth but it hath a certain power annexed unto it otherwise the authority it self would become contemptible and be despised ye know the fable of the frogs desiring a King If therefore Christ our Lord hath Soveraignty and Authority He must also have a Scepter Power Dominion and Strength to keep and vindicate his Soveraignty from contempt The Lord God the Father therefore having given a throne unto Jesus Christ Psal 110.1 The Lord said unto my Lord Chald. his word sit thou on my right hand c. there 's his Throne then follows his Scepter The Lord will send out of Sion the rod or scepter of thy strength Rule thou in the midst of thine enemies the rod or scepter i. e. the powerful word of thy Kingdom If we now enquire what special word this is which is the Scepter of Christ What is it else but the word of his patience as the Angel calls it Revel 3.10 i. e. the word of his Cross whereby he subdues all things unto himself So the Kingdom of Christ is joyned with patience Revel 1.9 I John your Brother and companion in the Kingdom and patience of Jesus Christ Observ 1. This discovers the Soveraignty Authority and Dominion of Jesus Christ All power is given unto him in Heaven and earth Observ 2. Jesus Christ is the true Messiah proved undeniably against all Jews and Judaically minded men The Scepter shall not depart from Judah until Shiloh i. e. the Son of God Chald. the Messiah come Christ being now born in the flesh the Scepter departed from the Macchabean race and passed to Herod an Edomite Repreh This makes for the terrour of ungodly men the Rebels against Christ's Kingdom who oppose his Government and slight his Authority and Dominion over them What else do we more or less all of us Beloved when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his Brother shall be in danger of the Judgment yet who regards the power of this Kings anger so far as to curb and check his own I say unto you love your enemies c. I say unto you swear not at all Who if himself swear not hears not dayly oaths and curses and blasphemies even against the King of Heaven and earth and yet is silent Who regards the power and Dominion of this King who is perswaded that he hath a Scepter Judge not that ye be not judged yet who judgeth not his Brother Be not drunk with wine c. Yet maugre all those Edicts from the most potent King we dare do or leave undone any thing contrary to what he either commands or forbids How wast thou not afraid to stretch forth thy hand to destroy the Lords anointed To tread under foot the Son of God The Laws of all nations have made it treason and punish with death any plot or design against the person of the Prince Our thoughts words and deeds our tongue and our doings are
against the great King yet who fears his wrath who stands in aw of his Scepter Would we dare thus to transgress were we perswaded indeed that he had a Scepter We put a Reed in his hand as the Soldiers did Matth. 27. O Beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shews himself to be a King yea a King deeply provoked and since we will not submit unto his golden Scepter his Scepter of Grace and Clemency which he hath long extended and held out to us we shall feel the weight of his Iron Scepter his Rod of Iron whereby he rules the nations and will break in pieces Heathenish men one upon another Revel 5. Yea the Kings of the earth themselves shall hide themselves from the fury of the Lamb laesâ patientiâ fit furor his golden Scepter of patience being despised proves an Iron Rod of severity and wrath Consol Unto the Subjects of Christs Kingdom who stand before his Throne who submit themselves unto his Scepter who are the Sheep of his Fold what if the ravening wolves would rend the flock What may we think better of all these who persecute the flock of Christ The Lord is my Shepherd I shall lack nothing Virga tua baculus tuus ipsa me consolata sunt What if the black mouth'd Dogs bark It is their nature Dogs will bark Vide Notes before on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember what contradictions of sinners the King Christ hath suffered against himself Fear not little flock it is your Heavenly Fathers pleasure to give you the Kingdom What Subjects faithful to their Prince may not promise themselves protection from him Exhort To submit unto the Scepter of Jesus Christ to be corrected and directed by him his Scepter is a Scepter of Rectitude Let us conform our lives obediently unto his Scepter one principal rule of equity is that which this King gives Whatsoever ye would that men should do to you do ye to them for this is the Law and the Prophets which the great King commands also under the Gospel Matth. 7.12 A most excellent Law of equity whereby to try whether we be obedient unto his Law or no it concerns every man to look into himself otherwise he violates the Law Prophets and Gospel and is not subject unto Christ's Scepter of equity Try then thy self when thou art about to do injury to thy neighbour would I be robbed and spoiled of what I have Surely no and shall I then steal and rob another God forbid Would I be slandered reproached reviled c Doubtless no man could wish so to be though the true Christian man can bear all these things If I would not be so dealt withal my self why should I so deal with another And so of all the rest If black mouthed men had but so much equity as to reflect upon themselves and thus make themselves the judges of their own actions no injury would be done unto our neighbour but we should all be subject unto the right Scepter of Jesus Christ and the great King would be pleased with his Subjects Oh let us humble our selves before him We have used outward Humiliations prayed and fasted made Vows and Coâ—enants yet the sin remains yet the anger of the Lord is not turned away but his hand is stretched out still It is much to be feared we have not asked in faith we have not been inwardly submitted and humbled before our Lord and King we have been Vashti not Esther what 's that we have been double minded that 's Vashti A double minded man is inconstant in all his ways he that wavers is like a wave of the Sea driven with the wind and tossed and let not such an one think that he shall receive any thing of the Lord Jam. 1. Oh let that Vashti be deposed that double minded and let Esther make her address unto the Throne of Grace Esther What is she the hidden Church the invisible Church the hidden man of the heart Esther was poor and abject without Father and Mother Esth 2.7 brought up by Mordecai the bitter contrition of the Law so the hidden Church is without Father and Mother He that forsakes not Father and Mother c. Esther had no Father nor Mother She forsook her own people and her Fathers house Luke 14.26 then the King took pleasure in her beauty 'T is the eleventh Verse of the the five and fortieth Psalm out of which this Text is taken The King Ahasuerus i. e. the Prince or Head as Christ is truly called the head of his Church This great Ahasuerus the head of his Church lifts up this poor Orphan this Beggar from the Dunghil to set her among Princes to make her inherit the throne of Glory Thus Esther is come to the Kingdom for such a time as this Esther 4.14 When Haman hath gotten a Decree against her people Haman who is that turbans tumultuans the troubler of Israel that 's every ones bosom sin that 's the true Haman Oh let Esther the hidden Church the hidden man of the heeart the Jew within Rom. 2. She that is all glorious within Oh let that Esther now bestir her self let her now come with boldness unto the Throne of Grace what if there be a Law that none must come within the inner Court that is not called lest he be put to death She is dead already and therefore not under the Law but meer Grace and the great King holds out his golden Scepter that she may live Oh let not such fear but their Petitions will be granted What wilt thou Queen Esther and what is thy request It shall be even given thee to the half of the Kingdom yea it is your Heavenly Fathers pleasure to give you the Kingdom O let such mediate and intercede with the great King for power and authority from him to reverse the Decree that Haman may be crucified and all the true Jews enemies destroyed and the people of Esther even the Lords secret and hidden ones as the Psalmist calls them may be preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There remains only the quality of this Scepter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Psalm whence the Text is taken Psalm 45.7 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth straight and right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is straightness and rectitude as a line is said to be straight between two terms this is Geometrical rectitude and straightness whence the word by Metaphor is used to signifie the rectitude in life and manners conform to the will of God which we call equity and that in two respects In regard of 1. God in two ways 2. Men. A right line is that which inclines and bends to neither part but lies straight between the terms so equity is that which keeps the middle between two vices and inclines to neither such a phrase meets us often in
will so stand until a stronger than he cometh and therefore we pray Thy Kingdom come Obser 3. Hence we learn who it is that upon our humble Request is able and ready to give us the Kingdom Little flock it is your Heavenly Fathers pleasure to give you the Kingdom Exhort Let us pray for this Kingdom Motive 1. How far and wide does the Devil Rule and Reign Tydal is King of Nations the knowing Knowledge rules every where Jabin hath a very large Kingdom the subtil Serpent hath dominion over all the world Mot. 2. By the coming of this Kingdom our Heavenly Father is glorified Mot. 3. What strong opposition is made against his Kingdom Mot. 4. How prone we are to yield unto the Kingdom of darkness Mot. 5. What a number of God's Enemies yet remain as yet unsubdued in us The Canaanites as yet dwell in the Land Means These Potent Usurpers and Strong Opposers cannot be subdued but by the Mighty Power of God and his Strong Arm to our Salvation and therefore we must pray for that Stronger One who may deliver us from the Power of Darkness Col. 1. Then when the Kingdom of Darkness is subdued we shall say with the Lord Jesus Our Kingdom is not of this world Shall the Powers of Heavens rejoyce and say Rev. 11.15 16 17. The Kingdoms of this world are become the Kingdom of our God This Kingdom of God cannot come in Power unless he Rule intirely in us unless every Enemy be subdued in his Sanctuary And therefore it 's necessary that the Deity having taken-in the Heaven and the Earth for his habitation and dwelling if he drive out all proper and sensual Will of the flesh out of his own habitation and dwelling the heart of man that he may there Rule and have his Dominion alone That there Rule no other Will there because as Light and Darkness Christ and Belial God and Mammon cannot consist together neither can the Kingdom of Darkness and Kingdom of Light stand together therefore we pray Thy Will be done in Earth as it is in Heaven Where we must inquire what 's meant 1. By Gods Will. 2. By doing of it 3. What is the manner and measure of it 1. The Will of the Lord here understood is either 1. That which they call voluntas signi that which the Lord would that we should do or leave undone or 2. That which is called voluntas bene-placiti that which God according to his Fore-knowledge and Providence hath determined to be done 1. The summ of what the Lord Wills we should do or leave undone or submit unto is contained in the Decalogue or Ten Commandments whereby the Lord is pleased to measure out his Will unto us which because we have not power of our own we pray may be done inwardly and outwardly in us and by us according as the Law is Spiritual and Literal and that we may wholly submit unto his disposing whatsoever his Will is that it may rest contented that it be done upon us As if the Will of the Lord be that we be sick or poor or in disgrace if he take from us Parents Husband Wife Children Kinsmen Friends if he will that we live or die we also ought to will the same to aquiesce and rest in his most Holy Will remembring what Job said in so great a change The Lord hath given and the Lord hath taken away blessed be his Name Job 1. 2. As for the Will of the Lord called voluntas signi whereby he requires and wills that we do and leave undone This Will of the Lord is either Principal or Less Principal which yet is in order to his Principal Will 1. The Principal Will of God is his Law and Commandment which we call Moral 2. He hath his less Principal Will which is of things serviceable unto man signifying unto him and requiring something of him to be done in order to the Principal Will for so the Lord himself distinguisheth his Commandments into Less and Greater Mat. 5. and 23.23 such are Sacrifice and Mercy 2. The Will of the Lord is done as well by Passion as by Action See Notes on Jam. 1.22 3. That we may know what it is to do the Lord's Will on Earth as it is done in Heaven we must first understand who they are by whom the Lord's Will is done in Heaven who are they but the Holy Angels Psal 103.20 21. Hence it comes to pass that the Word of the Lord is for ever setled in Heaven Psal 119.89 90 91. Dan. 4.35 Now we are taught to pray That as the Lords Will is done in Heaven so it may be done on Earth and therefore our Prayer is that we also may do his Commandments and hearken to the voice of his Word and do his pleasure Obser 1. Hence it will follow that the Lord requires even an Angelical Obedience of us we ought to believe and hope for such a degree of obedience possible to be performed in us by us and upon us for 1 John 5.14 This is the confidence that we have in him that if we ask any thing according to his Will he heareth us Obser 2. What we have no strength in our selves for the effecting of such obedience we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God Obser 3. That we are taught by him who is summa veritas the Truth it self the Amen the Faithful Witness so to pray That God's Will may be done upon Earth as it is done in Heaven Obser 4. The Will of the Lord is to be done not some part of it See Notes on Jam. 1.22 But be ye doers of the Word and not hearers only deceiving your own souls Obser 5. Christian Religion is Practical See Notes ubi supra Obser 6. This Prayer pronounced according to the Letter with the mans mouth and lips hath its vertue efficacy and confirmation in the spirit according to the Divine Nature for words conceived only in an earthly mind and uttered out of the memory by the mans voice which make a noise in the ears of flesh and blood are not nor can be accounted for a Prayer before our Father which is in Heaven Obser 7. Here is Sanctificetur let his Name be sanctified Adveniat let his Kingdom come Fiat voluntas let his Will be done Not sanctifica sanctifie thou nor sanctificemus let us sanctifie lest this should be the work of God or of man only for as man can do no good without the help of God so neither doth God work any good thing in man unless the man will Chrysost Obser 8. Take notice of a great absurdity and that too commonly committed and that in our Prayers to God we pray and are here taught to pray That God's will may be done on Earth and that so as it is done in Heaven yet hold Opinion that it cannot be so done in Earth as it is done in Heaven Is it not evident that the
he hid his Nature Wayes and Works and so deluded the old world but more refined ones also more proper to the latter times outward forms and plausible shews and appearances of Holiness and Righteousness where withal he covers his Spiritual wickedness in heavenly things This hidden wickedness and the covering of it the Apostle opens 2 Thes 2.9 10. whose coming being or presence is according to the operation of Satan in all power and signs or types and wonders of a lye in all deceiveableness of unrighteousness In both kinds of mysteries the thing hidden and the covering of it are taken promiscuously the one for the other Thus 1. In the mystery of the Kingdom of God Wisdom is put for the mystery of it Here is Wisdom i. e. a mystery containing wisdom Apoc. 13.18 And a mystery for the wisdom hidden under the mystery I tell you a mystery when he reveals the wisdom 1 Cor. 15. And 2. In the mystery of Iniquity the iniquity or wickedness is put for the mystery of it This woman is wickedness i. e. the mystery of it Zach. 5.8 for upon the same woman is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystery Apoc. 17. And the mystery of iniquity is put for the iniquity it self The mystery of iniquity now worketh that is the iniquity it self 2 Thes 2. The Text directs me to the former kind of mystery the mystery of the Kingdom of God Now according to the twofold reading of the Text singular and plural we may conceive one kind of mystery of the Kingdom it self what it is and wherein it consists and another kind of mystery touching the whole Administration and Government of the Kingdom That there is a mystery of the Kingdom of God or that his Kingdom is a mystical Kingdom will appear if we consider that great variety of typical and parabolical representations of it for what was the Kingdom of Israel but a mystery of the Kingdom of God so it is expounded Eph. 2. and the whole Church is called the Israel of God Gal. 6. And what was meant by all those Judges but God the Judge of all as he is expounded Esay 33.22 Who should judge the world with Righteousness Psal 98. And therefore when the people rejected Samuel They have not saith God the true Judge rejected thee but they have rejected me that I should not reign over them 1 Sam. 8.7 What is meant by those Righteous Kings but that King that should reign in Righteousness Esay 32.1 even Christ the King of Israel so Nathaniel calls him John 1.49 What by all those wise Kings but Christ who is the Wisdom Prov. 8. What by all those powerful Kings but Jesus Christ to whom all Power is given who himself is essentially the power of God and the wisdom of God 1 Cor. 1.24 What was David the King of Israel but the love of God so David signifieth and so Christ is called the love of God and the Kingdom of God is the Kingdom of his Son who is his Love Col. 1.13 who by the Prophets is called expresly by the name of David Jer. 30.9 Ezech. 37.24 Hos 3.5 and expounded by the Angel to be the very same who should sit upon the Throne of his Father David who was signified by Jedidiah or Solomon but the same Love of God and the same Prince of Peace Esay 9. The peace of God which rules in the hearts of the faithfull Col. 3.15 And how did God otherwise establish Solomons Throne for ever according to his promise 2 Sam. 7. for it 's impossible to make it good in the Type or History but that the true Solomon Christ Jesus the Righteousness Wisdom Power Love and Peace of God should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 And what was Melchizedeck but a mystery of God's Kingdom the same King who should reign in Righteousness for so the Apostle expounds that mystery Melchizedeck by interpretation saith he the King of Righteousness and after that also the King of Salem which is the King of peace Heb. 7.2 And wherein I beseech you consists the Kingdom of God but as the Apostle teacheth Rom. 14.17 in Righteousness which contains in it all Graces and Virtues and in the effects of Righteousness Peace and Joy These Examples beside many the like abundantly prove that there is a mystery of the Kingdom of God But if we read the Text plurally the mysteries are infinite which concern the Kingdom of Heaven yea some places of Scripture there are which seem most plainly literal yet indeed are mystical and allegorical and so expounded even by Scripture it self The story of Hagar and Sarah is well known which Gal. 4.22 23 24. St. Paul saith is an Allegory and Christ relating the History of the Israelites from the giving of the Law till himself was made King which contains above four hundred years prepares his Auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are mysteries of the Royal Law or Law of the Kingdom as it is called Jam. 2.8 Mysteries of the Royal Gospel or Gospel of the Kingdom as 't is called Apoc. 14. which is a mystical Gospel Eph. 6.19 The Covenant of Circumcision was a mystery Gen. 17. and so expounded even by Moses himself Deut. 10.16 and 30.6 and Jer. 4.4 So was the Passover Exod. 12. so revealed by St. Paul 2 Cor. 5. such was the Tabernacle also which David opens Psal 15.1 such was the Temple opened by Esay 51.15 and 60 1 2. 2 Cor. 3.16 Apoc. 21.22 such were all the instruments of the Tabernacle and Temple being all but mystical patterns and examples Heb. 8.5 So were the Sacrifices of the Tabernacle and Temple Psal 4.5 and 50.14 and 51.19 Hos 14.2 Heb. 13.13 Such were the special times of Sacrifices the Holy Dayes New Moons and Sabbaths all being but shadows of things to come Col. 2.16 17. Nay Omnia in figura contingebant illis So the old Glosse read that Text 1 Cor. 10. not as we since All these things but all things happened unto them for types and examples And there is good Reason for it whether we consider the mysteries themselves and the truths hidden in them or the persons whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person Revealing or concealing mysteries those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initiated to whom these mysteries are revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who are without from whom these mysteries are concealed or hidden In every one of these respects good reason there is that the Kingdom of Heaven should be a mysticall Kingdom or that there are mysteries of the Kingdom of Heaven As for the mystical truths themselves there is a kind of necessity that they should be concealed for whereas spiritual things have neither name nor sensible figure nor any outward semblance proper to themselves whereby they might be conveyed through our outward and inward senses unto our understanding which
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
We will serve the Lord. And Joshuah said unto the people Ye are my witnesses against your selves that ye have chosen the Lord to serve him These beside many other are the reasons of God's Kingdom Observe from hence that the Office and Function of a King is lawful we have a most glorious pattern and example in God himself He hath a Kingdom contrary to the Tenent of some and they not a few who hold it unworthy of a Christian man to bear any Office Function or Government in a Christian Common-wealth whereas indeed such of all other are most meet and fit for the best and greatest imployment and God himself honours these even with his own Name the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Obser 2. The truth and faithfulness of God in performance of his Promise unto David 2 Sam. 7.12 When thy dayes shall be fulfilled and thou shalt sleep with thy Fathers I will raise up thy seed after thee and I will establish the Throne of his Kingdom for ever This Promise was not fulfilled in Solomon otherwise than in the type and that in part for David had not yet slept with his Fathers when Solomon reigned as he acknowledgeth 1 King 4.8 Blessed be the Lord God of Israel who hath given one to sit on my Throne this day mine eyes even seeing it much less was this performed in Solomon That the Lord established his Throne for ever for it 's impossible to make it good according to the History but that the true Solomon Christ Jesus the true Jedediah the Love and Peace of God as Solomon and Jedediah signifie should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 Obser 3. This discovers as the Right so the Duty of Kings A King is not for his own sake but for his Peoples over whom he reigns Thus David a man after Gods own heart and a King of Gods own choosing is said by St. Paul to have served his own Generation Act. 13.36 And Christ himself who sits upon the Throne of David the Prince of all the Kings of the Earth He came not to be ministred unto but to minister and Rev. 1.9 we read of the Kingdom and Patience of Jesus Christ he took upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. Nay God himself the God and Father of our Lord Jesus Christ I am saith he the Lord the Holy One the Creatour of Israel your King Esay 43.15 yet see how gently and with what lenity and patience he administers his Kingdom Esay 43.23 I have not caused thee to serve with an offering nor wearied thee with incense thou hast bought me no sweet Cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities They made him thus to serve yet was he their King A Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to this pattern ought Christian Kings to govern their people to be nursing Fathers of them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all used in Scripture to signifie to Feed and Nourish as well as Rule and Govern Out of thee shall come a Ruler or Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall Rule or Feed so 't is in the Margin Mat. 2. my people Israel and Kings are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shepherds of the people Such a King was Moses for a King he was Deut. 33.5 I am not able saith he to bear you my self alone How can I my self alone bear your cumbrance and your burden and your strife Deut. 1.12 And he had an example for this vers 31. Thou hast seen how the Lord thy God bare thee as a man doth bear his Son in all the way that ye went And Act. 13.18 Psal 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare their manners in the wilderness or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare you as a Nurse beareth or feedeth her Child Thus God Reigned over his people 1 Sam. 8.7 So that we see of what spirit they are who flatter Christian Princes by propounding to them such a form of Government as befitted not such a King as God chose but such as the people chose to themselves Make us a King to judge us like all the Nations 1 Sam. 8.5 See the manner of such a King vers 11.18 They who perswade Christian Princes to such a form and manner of Government they give them all that they may give them somewhat again But we are all too ready to listen after the Kings Duty and plead the Liberty of the Subject and mean time neglect I fear our own Duty toward the Great King and all whom he hath put in Authority under him Hence come Oppressions and Tyrannies into Christian Kingdoms and Commonweals mean time there have not been wanting such as to humour the people would tell them what the Kings Office and Duty was toward his people to preserve them in wealth and peace and what their Liberties were which the King ought to preserve Mean time the King was not told what his Duty was towards his People to be their Shepherd to be a true Christian King to imitate Christ the King in his Government to execute Judgement and Justice nor the people what their Duty was toward their King That every soul should be subject to the higher powers c. The King was taught what his Prerogative was and what the Peoples Duty was to him the People were taught what their Liberty and Property was and what the Kings Duty was to them Neither was taught what their mutual Duty was one to other neither what their common Duty was toward the King Christ Whether doth this King Reign over us yea or no Surely the Great King hath Jus ad Regnum he hath right unto the Kingdom and ought to reign over us But who of us all give him his right who yields him possesion of his Kingdom and gives over himself unto him who doth not crown him with thorns who doth not make him serve with his sins how few do Nay who doth not if not in express words yet in his life and conversation which is the truest word say plainly with those Rebels Luk. 19.14 We will not have this man to reign over us And so we drive him out of his own Kingdom and Dominion Judg. 11.1 we read that Jephtah was a mighty man of valour and he was the Son of an Harlot or of an Hostess the Original word is the same And his Brethren when they were waxen great thrust out Jephtah and said unto him Thou shalt not inherit in our Fathers house for thou art the Son of a strange woman Then Jephtah fled from his Brethren and dwelt in the Land of Tob. Would ye know what this is to us 't is
true Jephtah was a figure of him who openeth and no man shutteth Christ himself Messiah the Prince the Mighty God Esay 9. He is born of an Harlot or the soul that had played the harlot and now returned unto her first Husband He is born of a strange woman so we turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words signifie an after or second woman and imply the second birth for the first is that which is natural and then that which is spiritual The first Adam is of the Earth Earthly the second Adam is the Lord from Heaven Heavenly the Spiritual Heaven it self the God of Heaven This Spiritual birth this Heaven-born King in us His Brethren our carnal and earthly thoughts affections and lusts being grown great against him thrust him out of his own Dominion and he mean time is dumb and opens not his mouth he resists us not but flyes into the Land of Tob where 's that the good Land the Land of Goodness there the true Jephtah dwells Now when men have expelled the true King the Children of Ammon war against us God's the true Kings Kingdom and Monarchy degenerates into the very worst of all Governments A Democracy a popular State A wonderful and horrible thing is committed in the Land The Prophets prophesie falsly and the Priests take into their hands What 's the reason of it Ammon prevails my people love to have it so that 's the true Ammon The people refuse the waters of Shiloah which signifieth Christ who is sent saith St. John and rejoyce in Rezin Esay 8.6 their own choice their own will and pleasure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Esay 7.6 we choose for our King and reject and expell the true Christ of God who should Reign and Rule in us Thus what the Jews impudently answer to Jeremy pretending Gods right Jer. 44.16 we really and truly answer in our lives The word that thou hast spoken unto us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven Thus we depose the King of Heaven whose right it is to Rule and set up the Queen of Heaven our own will pleasure and delight to rule and bear sway in us and every man doth what is good in his own eyes Mean time Jephtah is retired into the Land of Tob whence it is that all miseries are come upon us the Lord is retired to his place to Tob to the Land of Goodness O let us be exhorted to yield up the Government of our selves unto our own Natural and Lawful Liege Soveraign our true Lord and Governour Who can number up the Arguments to perswade us which are scattered every where in Scripture I shall name a few 1. The Prophets recommend that Golden Age unto us when God Reigns then all things which can make a Kingdom happy abounds 2. The main and principal foundation of his Throne are Justice and Judgment Psal 89.15 Righteousness and Judgment are the base and foundation of thy Throne Behold saith the Prophet Esay the King shall reign in Righteousness and Princes shall rule in judgment and lest that Government should be too severe and rigorous the Prophet David adds Mercy and Truth shall go before thy face 2. Safety the King is his Subjects Protector and Defender so is the King Christ Esay 32.2 The man shall be an hiding place from the wind and a covert from the tempest 3. He makes the Subjects Princes Psal 45.16 Wisd 3.8 Eccles 4.15 4. Prosperity and abundance of all good things which are understood in Scripture under the Name of Peace Esay 66.12 Behold I will extend peace unto her like a River and the glory of the Gentiles like a flowing stream where is no wrong nor violence there 's no injury no complaint All the people shall be righteous all shall be taught of God The Wolf shall dwell with the Lamb and the Leopard with the Kid Esay 11.6 7 8 9. For all the People of that Kingdom are not like those said to be in England France and Spain Regnum Hominum Asinorum Diabolorum but they are all Kings and Priests But who can express the Glory Riches and Excellency of God's Kingdom but he who is a true subject of it Alas we do but hear reports of it now when his Kingdom shall come which we pray for daily we shall say as the Queen of Sheba did to Solomon 1 King 10. It was a true report which I heard in mine own Land of thy Acts and thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me This wisdom and prosperity exceeds the fame which I heard Happy are these thy Men and happy are these thy Servants which stand before thee and hear thy Wisdom Oh! who would not fear thee O King of Nations for to thee the Kingdom appertains Jer. 10.7 and Apoc. 15.4 Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all Nations shall come and worship before thee Here 's a great deal of strife and contention who should have his Will who should Reign who should prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would be Master we read the Apostles advise is Be not many Masters O that the like contention and strife were who should most submit unto the King of Nations Edward the Confessor having no Heir asked an holy Man who should reign after him He answered God himself had a peculiar care of this Kingdom and he would provide The King of Kings is retired into the Land of Tob and hence all infelicity and misery befall us O let us endeavour to bring him back again as the People did Jephtah Let us go into the Land of Tob Hos 5.3 Let us desire him to dwell among us to take up his residence with us to fight our battels in us it is the tenour of our Petition to him this day Look impartially into the word of God and ye shall find Christ's Government will discover it self two wayes 1. By the obedience of his Subjects 2. By the prosperity of his Subjects 1. By the obedience of his Subjects this followeth naturally from the Law of Relation and Correlation where Christ Reigns there must be subjection and obedience and the Apostle confirms it His Servants ye are whom ye obey Rom. 6.16 Now the question might be wherein should we obey him Let me yet remember ye wherein consists the Kingdom of God and Christ Rom. 14.17 If in these things ye obey Christ ye are his Subjects therefore it followeth immediately vers 18. He that in these things serveth Christ is accepted of God and approved of men There is much contention about the true service of Christ in his Church St. Paul tells us it is in Righteousness that implyes departing from all evil and doing all good Thus much every
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
it were all one if our Lord should say to this young man Thou shalt not at all enter into Life why because the Condition of entrance is impossible which 't is very unlikely our Lord should say to this young man whom he is said to love Mar. 10. Hence it appears that the Commandments of God must be kept there is a necessity that they be otherwise we cannot enter into Life Whereas there is a two-fold necessity Praecepti and Medii they are both here How often is the keeping of Gods Commandments enjoyned throughout the Scriptures and how often are they set down as a means whereby we may obtain Eternal Life Exhort Keep the Commandments of God Means Faith working by Love Doth a man believe and love God What will not his Love enforce him to do See Notes on Exod. 20.3 6. NOTES AND OBSERVATIONS UPON MATTHEW XX. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jesus answered and said Ye know not what ye ask Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with they say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father OUr Lords Entertainment of Two ambitious importunate Suitors 1. Reproving them Ye know not what ye ask 2. Expostulating with them Can ye drink of the cup that I drink of which they say they are able to do 3. He answers their Suit That it is not his to give but to those for whom it is prepared 1. James and John knew not what they asked 2. Our Lord asks them whether they were able to drink of his cup and be baptized with his baptism 3. James and John said they were able 4. Our Lord foretells that they shall drink of his cup and be baptized with his baptism 5. To sit on Christs right hand and on his left is not his to give but to those for whom it is prepared of the Father James and John knew not what they asked A sharp Reproof for in reason what a man petitions and asks for he first in words desires and what he desires he first knows and therefore their petition was justly blame-worthy that they knew not what they asked Obser 1. The unseasonable desires of flesh and blood for our Lord had newly told them of his sufferings Reason 1. Why they asked 2. why they knew not what they asked 1. These are the Petitioners who are named in Mar. 10. without mention made of their Mother She is here suborned by her Sons and might therefore seem more probably to undertake their Suit because she had been now a constant follower of the Lord Jesus as none of all the Apostles Mothers had been Besides she might well have observed that of all the Apostles her two Sons with Peter only had been honoured with Sirnames they only had been taken apart from the rest and had been made partakers of somewhat which the rest knew not Mar. 3.17 Mat. 17.1 as the transfiguration Mar. 5.37 Parents are not slow in taking notice of favours done to their children and therefore she looked at them as at rising Suns and such as were like to be favourites in the Kingdom of Christ which they now looked for Besides James and John as some conceive were kinsmen to our Lord according to the flesh and therefore they and their Mother thought it reasonable that he should grant them whatsoever they should desire Mar. 10.35 Peter only was promised the keyes of the Kingdom of Heaven Mat. 16.19 c. He as they conceived would be the only stumbling stone in their way to preferment whereupon they thought fit to put in betimes and move for a promise 2. Why knew they not what they asked They had heard our Lords promise Mat. 19.28 and therefore they desired places of great profit honour and ease for all those are comprehended in their Petition 1. They desired wealth in the Kingdom of Christ 2. Honour in the Chief Places about the King the right hand and left in his Kingdom And 3. Ease they would sit at the right hand and left hand of Christ in his Kingdom and dispose of all things in it like Kings and Compeers with him they dream'd of things Humane and of this world whereas our Lord spake of things Divine and of the world to come Whose Kingdom is not of this world Obser 1. Christ's Kingdom is a Spiritual Kingdom and they were yet Carnal and therefore not in a capacity of knowing the Kingdom of Christ The Natural man knows not the things of the Spirit of God 1 Cor. 2. Obser 2. Note hence the ignorance of flesh and blood who know nothing of Christ but according to the flesh they know only what is worldly and fleshly and dream only of a worldly Kingdom and are ambitious and at strife about places in a worldly Kingdom Though our Lord had told them plainly the Kingdom of Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that his Kingdom was not of this world yet Luk. 24. they were further instructed to the same purpose And though the Apostle tells us plainly wherein the Kingdom of God consists Rom. 14. men fancy themselves heirs of Gods Kingdom by their Carnal conceiving Obser 3. Note here the nature and property of flesh and blood it 's alwayes plotting projecting petitioning for it self it s own proft its pleasure it s own preferment Repre Their vain imagination who fancy to themselves a Soveraignty and Rule due to themselves over persons and things by a false perswasion of being heirs of Gods Kingdom whereunto they have not attained who presume to sit and rule over the hearts and consciences of others who have not yet gotten the rule over their own spirits such were James and John Luk. 9.49 and again vers 54. the like we may say of all Novices they are ambitious of domineering and ruling over others an evident sign that they have not yet received the Spirit of God as James and John as yet had not Alas if men knew or considered the danger of being an Over-seer or Pastor over others if he well pondered what the Apostle saith He who desires the office of a Bishop desires a good work he would answer to that question wont to be propounded Vis Episcopari truly not feignedly or for fashion Nolo The fruitful Vine Olive and Fig-tree refused the promotion over the Trees It was the pricking bramble bush that was ambitious For what poor man that 's wise would desire a multitude of Children which he cannot feed or maintain Who would willingly bear the burthen of many others when himself already hath his load who being himself weak will cumber himself with the weakness of others Wherefore layest
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught
and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom c. both Riches and Honour come of thee c. vers 14.16 O Lord our God all this store that we have prepared to build thee an house for thine Holy Name cometh of thine hands and is all thine own Obser 3. The bounty of God unto his Creature though they be the things of God yet he allows us the bestowing of them He doth as it were yield unto the man his own right and interest that he may perform his duty as if Caesar should lend his Subject money to pay himself tribute Of thine own do we give thee When we have fail'd he puts us in a way of paying our debts few Creditors do so and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turn'd as well render unto God c. Obser 4. Gods Service is a free Service Donatio est liberalis datio give unto God God is free in giving his Graces unto us and he would have us free in giving him of his own God loves a chearful giver Obser 5. Gods service is a just service a reasonable service Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Render Obser 6. Hence we learn who are and ought to be accounted the truly Godly who but they who have and give or render unto God the things of God not they who only know the things of God for we know that we all have knowledge 1 Cor. 8. Nor they who have the things of God but detain them in unrighteousness Obser 7. How unjust then are they who render not unto God his own this very neglect unman'd Nebuchadnezzar he was not thought fit longer to be a man than he gave Glory unto God Dan. 5. And because Belshazzar his Son knew all this yet humbled not his heart he lost his Kingdom and Life vers 22 23. The like befell Herod the King who because he got credit by an Oration and gave not the Glory to God he was eaten up of worms and gave up the Ghost Act. 12.23 How dreadful then is the issue of abusing and mis-imploying the things of God if the very not-giving glory to God have such fearful events Such are the holding the truth of God in unrighteousness knowing what we should do yet doing what we should not Look I beseech you what a train of other sins this leads Rom. 1. from vers 18. to the end Holding the strength and power of God in pretence of weakness letting it lye idle by them Such are they who deny the power of Godliness which yet have a form of it Abusing the strength of God to wilful rebellion against God yea abusing that strength unto all ungodliness insomuch that there is no evil done in the City but Gods power and strength hath been abused to the doing of it Amos 3.6 Esay 45.7 'T is Gods strength which the drunkard abuseth to the bearing of strong drink against whom the Lord denounceth a woe because they abuse the strength of God to the lusts men Wo unto them that are mighty to drink wine and men of strength to mingle strong drink Isai 5.22 'T is Gods strength whereof the thief robs God when he layes wait for blood 'T is Gods beauty and comliness for so he calls it Ezech. 16.14 his ornaments they are and his Jewels his Gold and his Silver which are abused to wantonness and lasciviousness to whoredom and fornication to the invegling and entangling of young men void of understanding as is said of the whore Prov. 7.7 c. 'T is his love for all our love is his in this Mat. 22. which we prostitute unto things abominable Hos 9.10 'T is Gods hope for he is the God of hope Rom. 15.13 which we thrust away and place in vain things which will not profit us but shame us in the latter end 'T is Gods Faith for he is the Author of it Eph. 2.8 which we credit out to the believing of a lye 2 Thess 2. 'T is Gods fear for so he calls it Mal. 1.6 my fear which we give unto men and forget our Maker Esay 51.12 'T is Gods humility for to him 't is due Mich. 6. which is abused to the worshipping of Saints and Angels Col. 2. 'T is Gods worship i. e. his blessing his glory his wisdom his thanks his honour his power his might all which are Gods worship Rev. 7. which are abused unto the Creatures Rom. 1.25 'T is Gods precious time which we trifle away in satisfying our youthful lusts and not considering the day of our Visitation This is such a sacriledge such a robbing of God as most men are guilty of and I fear not very many fewer consider it These all these goods of God we have wasted and mispent his Truth Strength Beauty Love Hope Faith Fear Humility Worship â—â—d precious Time we have lain them out on Carnal things and things that will noâ— profit us in the latter end We are not debtors to the flesh yet we have laid out all these things on the flesh we have paid them in our own wrong they must be paid again Agree therefore with thine adversary and that quickly But whether is more injustice to give light unto darkness or darkness unto light the things of God to the Devil or the things of the Devil unto God For what shall we say unto those who give unto God their sins and say that he is the Author of them who say either 1. Directly that they are given up to commit abominations Jer. 7. or else 2. Obliquely denying that God gives them strength to pay their debt unto him Exhort To be just and upright in this point to give God his own 1. Remember I pray you the reasons before named 't is no more than equity we are exhorted unto to pay our debts unto God 2. God calls for them and challengeth them at our hands 3. We our selves have often promised and vowed to pay them 4. All which prove that it 's a great injustice to detain them for if it be a crying sin to detain our neighbours goods from him how loud doth that sin cry which is against God who is justice it self 5. Add hereunto the liberality of our Creditor the debt we owe him 't is but of his free love and mercy that he lends us all we have or are we have no greater plea when we require our debts than to say we lent the money freely out of our own purses 6. Who would run in continual debt and danger of Law and hang upon every bush and therefore our Saviours advice is to agree with our adversary quickly Mat. 5.25 7. Consider how freely they live who pay all their debts 8. That which in this case seems most of all to hinder our performance of this Duty 't is this we fear we shall be meer bankrupts and lead a tedious and irksom life But we are deceived there 's no loss in making such a deed of gift
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
12 13. I know how to be abased and how to excell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where and in all things I have learned a mystery as the word properly signifieth both to be full and to be empty or hungry how to abound and how to suffer need Are we the Disciples of Christ The Lord requires that whoever will be his Disciples deny themselves and take up their Cross That we are Christ's Disciples and so true Christians is a thing that almost every man takes for granted but this oftentimes is rather our own partial opinion out of self love than any sure ground of Truth we have touching our own condition Self and Christ are continually in competition The Jews gloried that they were the Children of Abraham If ye were the Children of Abraham ye would do the works of Abraham Do we the works of Abraham revenge hatred malice c. are those the works of Abraham The Disciples of Christ are known by his Livery By this shall all men know ye are my Disciples if ye love one another John 13. This is the Livery of Christ but who wears it We all confess that this is the mark of Christ's Disciples the Coat the Livery by the which they are known and distinguished from all others But alas though we know the Coat well yet we know very few that wear it Is this thy Son's Coat say Joseph's brethren unto Jacob Gen. 37.32 Jacob acknowledgeth the Coat it is my Son's Coat saith he it is the Livery of my Disciple but some evil beast hath devoured him Joseph is without doubt rent in pieces If we look at the Coat which they that will be Disciples wear we shall find it far different from Christ's Livery Haeccine est tunica filii tui The Pope had written to one of our Kings of England in behalf of a Cardinal whom the King had taken in open Rebellion against him the King being much prest by the Pope to restore his Son to his Liberty at length sent to the Pope the Cardinals Coat-armour and this question to the Pope to be resolved Haeccine est tunica filii tui Is this thy Son's garment Observ The vanity of all endeavours without the Divine Revelation to attain unto the Mysteries of Gods Kingdom The blind Sodomites wearied themselves to find the door of Lots house Gen. 19.10 This was figured by that vain attempt of the Babel-builders Gen. 11.2 They journeyed from the East and found a plain in the Land of Shinar and they dwelt there They turned their backs upon the Sun of Righteousness whereas Abraham's journey lay toward the South Gen. 12.9 Hebrew Abraham went journeying toward the South towards the perfect day thitherward lies the day of Rest The path of the just is as the shining light which shines more and more unto the perfect day Prov. 4.18 They dwelt in the Land of Shinar i. e. in the Land where Wickedness dwells Zach. 5.8.11 the dark land the land of outer darkness where there is weeping and gnashing of teeth Mat. 8.12 so Shinar signifieth In this dark Land we encourage one another to make brick and mortar and invent manifold devices and find out many inventions What a multitude of Books have been compiled for this purpose and yet all to no purpose And herewithal we build up a City and a Tower whose top may reach up to Heaven That is the aim of our vain endeavours we will by our pains and industry scale Heaven and know the mysteries of the Heavenly Kingdom while yet mean time we dwell in Shinar This ambition is figured by the King of Babylon Isa 14.13 14. Thou hast said I will ascend into Heaven even into the sides of the North I will be like unto the Most High and what 's the event of all But how art thou fallen from Heaven O Lucifer confusion of Tongues Men understand not one another though men of different judgements may mean one and the same thing yet while they turn their backs upon the Sun of Righteousness while they dwell in Shinar the Land of wickedness the Lord will not vouchsafe the knowledge of his heavenly mysteries unto them Consol But may many a young Disciple say Alas I am more brutish than any man and have not the understanding of a man as Agur speaks Prov. 30.2 Yet mayest thou be a man with whom God is and whom God strengthens so Ithiel and Vcal signifie and are rendred in the Latin Text vers 2. So the Prophet David complains Psal 73.22 I am even as a beast but it follows a beast before thee or with thee yea even such a beast sees more oftentimes than the mad Prophet that drives him yea foresees the sword which the false Prophet foresaw not but drives like Jehu as if he were mad and perished by the sword Numb 31.8 Even such beasts are in the heavenly Jerusalem Zac. 2.4 Jerusalem shall be inhabited as Towns without walls for the multitude of men and cattle therein even such a beast the Lord hath need of 2. And what though thou have not learned the wisdom yet more things are shewn unto thee than men commonly understand as the wise man speaks Eccles 3. Thou hast not yet known the HOLY Prov. 30.3 no nor did Daniel though I have not learned the wisdom nor have I known the HOLY but walk in darkness only Daniel in his time a wise man of great note he was only in the porch of the Temple yet was he vir desideriorum a man greatly beloved as we turn it Dan. 9. and so mayest thou be Be thou also vir desideriorum a man of desires full of holy desires The people of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all WILLINGNESS all desires to see the Spiritual Temple of thy God in the glory of it Consol Happy then yea thrice happy they who are of Gods houshold They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the river of thy pleasures Psal 36.8 1 King 10 1-8 The Queen of Sheba the Disciples converts they come to Christ so Sheba signifieth and they come to be resolved of their riddles their mysteries and hard sayings Observ Here 's safety in the house the danger is abroad and without Exod. 9.20 They flee to the secret of God's wings Psal 61.5 Psal 91. When the Lord opens Din See Notes on Jer. 37.7 Let his people hide themselves Exod. 9. and 12. in their houses Isa 26.20 So Noah when the flood came entered into the Ark They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Lot must flee whither into secretum Jehovae Psal 91.1 2 so Joas was kept safe by Josaba As for us Beloved let not us stay without but as the Prophet Esay exhorts us Let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us of his wayes he will open unto us the mysteries of his heavenly kingdom We are all invited into this
thus Act. 4.26 The kings of the earth c. who were they Herod and Pontius Pilate vers 27. Herod was a King indeed but Pilate was only a Roman President as St. Peter distinguisheth them 1 Pet. 2.13 such the Apostle calls the Princes of this world 1 Cor. 2.8 Yet here the word is largely understood such Kings such Presidents such Princes the Disciples hoped to be when Christ should restore the kingdom to Israel But why is it said Kings of the Gentiles This was in contradiction to the Kings of Israel whose rule of reigning ye find Deut. 17. 2. What is it to exercise Lordship or Dominion The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to have Power or Dominion and was not this lawful if they had Power and Dominion might they not exercise it otherwise to what end had they it if they might not use it Quid mihi Dominium si non conceditur uti pardon the Verse And if they might use their power why might not the Rulers in the Church do so why might not they use their power Harmony of the Scripture is the best Commentary the parallel Matth. 20.25 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as we may express it in our English to Lord it to Domineere to be Imperious not simply Rule over but to Over-rule The like we may say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matth. 20.25 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abuse their Dominion they who abuse their Power and rule according to their own lust and pleasure and not according to the rule of Justice or for the benefit of those they rule These were notwithstanding called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth as we turn it Benefactors and it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bountiful and beneficent and signifieth Princes who ought to be such Psal 113.7 he sets him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes and 47.10 Excellent speech becomes not a fool much less do lying lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince a Benefactor Prov. 17.7 so 19. Job 12.21 It 's a name we see common to all Princes they are called Benefactors so that this was not proper to the Caesars the Roman Emperours who were so called though they ill deserved it Thus did the Kings of the Gentiles they lorded it they domineered they were imperious they over-ruled the people all must serve their profit their pomp and their pleasure they had no rule to rule by but their own unruly will Stat pro lege pro ratione voluntas Samuel describes their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 8.11 All histories are full of their tyranny and oppression their griping and covetousness their pride and ambition their sensuality and voluptuousness for a taste let any man read Suetonius's relation of the Twelve Caesars Qui eadem libertate scripsit qua illi vixerunt yet these notwithstanding would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was more fit for their Ptolimeus who succeeded Philadelphus King of Aegypt who for his many good deeds to the Cities of Greece was Sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor These were the Kings of the Gentiles thus they exercised Lordship and Authority so that what the devil said Mat. 4. That the kingdoms of the earth were given to him might seem to have some truth in it Whence comes this but from self-love arrogating all to it self an high opinion of a mans own self and his own proper excellencies and contempt of others Surgit animus cum potentia this evil mind armed with power what mischief will they not do They practise wickedness because it is in the power of their hand Mich. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where there is power there will not opportunity be wanting which is magna peccandi illecebra nor ever were there wanting such as would flatter them that all they did was just and if these were wanting the great Abaddon and Apollyon whom they served would administer all unto them Since therefore the Kings of the Gentiles had such an evil mind such an unlimited power such an uncontroulable will such opportunity of offending and parasites to applaud their doings and no Grace to restrain them these all laid together may suffice for a reason of their unreasonable abuse of their Dominion and Authority and of those under them Observ Even the evil men yea the worst of men desire and affect the titles of honour due to the best of men Saul would be so honoured before the Elders of his people 1 Sam. 15.30 Caius Caligula the very worst of all the Roman Emperours would have the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactor saith Philo Judaeus which of all other he least deserved And the Churle would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor Isa 32.5 though a name most contrary to his nature The malefactors and evil doers of all kinds would yet be called well-doers and benefactors 3. The Disciples of Christ the Rulers among them must not be so These are characters of self self-love self-conceit The Disciple hath denied himself otherwise he is not a Disciple Luk. 9. how much less an Elder a Ruler surely a Ruler must not be so He must not strive no the servant of the Lord must not strive c. 2 Tim. 1.7 He must not be proud one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-pleaser Tit. 1.7 he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority to the hurt or disparagement of those under his government He must not seek for his own profit honour pleasure ease in the flesh He must not tyrannize over his brethren St. Peter exhorts the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.1 2 3. Remember thou art Rector non Raptor non Destructor non Tyrannus Dispensator non Dissipator vel Vsurpator Tutor non Devorator Bernard Not domineering not lording over the flock Ezek. 34. He must not desire to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not tyrannizing over the judgements of men to bind them to be of our opinion in every thing Dionysius the Tyrant had made obscene and absurd verses and because Philoxenus commended them not he sent him to the Quarries The flock is not ours but Gods 1 Pet. 5. and our duty is not to force them to us or our opinions but to lead them to Christ This I speak the rather because of divers Opinions that I know are among us which while they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 hold the head Col. 2.19 they may be tolerated Nor can any man possibly force another nor any man himself to think otherwise than he doth it is God that perswades the heart he perswades Japhet and is the author and giver of faith Eph. 2. and therefore the Apostle Rom. 14.5 Quilibet abundet sensu suo let every man be fully perswaded in his own mind And therefore as for examination touching every mans faith whereof every man is bound to
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
it 's necessary that these be filled with the Spirit And in all reason it must be so for if the Elders under the Law had the Spirit of God as ye find they had Numb 11. when yet life reigned not for the law could not give life Gal. 3.21 How much more shall the Elders under the Gospel have the holy Spirit of life yea since the Deacons inferiour unto these must be full of the holy Ghost Act. 6.3 How much more these Besides these are they that must give the holy Ghost unto others and therefore it 's absolutely necessary that they have it themselves that they must give it unto others ye find it expresly 1 Tim. 4.14 Neglect not the gift that is in thee c. by laying on of the hands of the Presbytery What gift was that but the holy Spirit 2 Tim. 1.6 7. where the Apostle speaks of the same gift given by the imposition of his hands with the rest which gift he calls the Spirit vers 7. That therefore they must have it themselves the Rule proves nihil dat quod non habet he can give nothing that hath nothing and the Apostles reasoning Act. 3. What I have saith he I give thee And where this Spirit of life is there must in all reason be the fruits of the Spirit Love Joy c. Gal. 5. Beloved whatever an Elder wants in this he wants of that due measure and qualification which is prescribed by the Word of God But what shall I say of those who are to choose such Elders Surely I can say no less of them than of the Elders themselves to say no more what a man was Moses The meekest of all men upon earth one full of the Spirit of God He must choose the Elders Numb 11.16 What manner of men were Paul and Barnabas surely men full of the holy Ghost and these ordained Elders Act. 14.23 And surely Titus was not inferiour unto these in that gift and he must ordain Elders in every City of Creet Titus 1.5 If any say that Moses Paul and Barnabas and Titus were persons extraordinary and that the Elders be to be chosen by the people as the Deacons were Act. 6. I will not contend with such an one But if it be so how were these Electors qualified Surely these were men of one heart and one soul they were Disciples and so called Act. 6.2 and Disciples are such as deny themselves take up their cross daily and follow the Lord Jesus Christ through his death into his life yea they also are full of the holy Ghost Act. 4.31 So that when such men were to be looked out for such as were of good report and full of the holy Ghost and of wisdom it seems these were eminently such among the rest If I seem to any to pitch the qualification of Elders and those who are to choose them too high Let him not blame me but look into the Word of God and see if there be warrant for choice of any inferiour unto these The Word of God is not a Lesbian rule it will not bend to us there 's no pretence of infirmity will excuse us Let us rather shame our selves for unfitness and unworthiness either to be chosen officers or to chuse them And let no man excuse himself or others by saying that the holy Ghost is not given in these last days and that gift was proper to those times For the Lord gives his holy Spirit unto those that obey him Act. 5.32 And the promise is to us and our children Act. 2.33 And if we want it let us blame our selves that we ask it not Luk. 13. which the Lord promiseth to give to those that ask him These are the qualifications of an Elder To be loving to all not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be all things unto all men I please all men saith Paul The weak understanding of some men condemn this as a sin which was in the Apostle most commendable not to be of this or that Sect. If we drew out all good out of every Sect who have divided Christ's coat it 's a strong Sect accounted to be a Christian Observ 4. Here is a promise of the kingdom of the Spirit or the Spirit of life shall reign This is that which the Jews of old understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Exod. 20.1 his will is that humility and meekness should be the qualifications But when shall this come to pass That the Spirit of life shall reign it is a question like that Act. 1.6 And may be answered so The time is coming when the Spirit shall be poured upon all flesh The will of the Lord is That life should reign His will is that humility and meekness should reign Behold thy king cometh lowly c. Zach. 9.9 because he humbled himself therefore God highly exalted him Phil. 2. His will is that righteousness should reign the true Melchisedeck which is the king of righteousness Heb. 7. The Lord said that Love should rule So David signifieth To whom the Lord promised and gave the kingdom of Israel 2 Sam. 5.2 The Lord said that peace should have the Dominion the true Melchisalem the second name of Melchisedeck who was afterward King of Salem which is the King of peace Heb. 7. His will is that the true Solomon should reign the man of peace He wills that the peace of God should rule in our hearts Col. 3.15 Repreh 1. Those who aim at the honour of the Ruler not at the Life which must Rule Every man saith Martin Luther hath Magnum quendam Monachum some great Monk as we commonly speak it Every man hath a Pope in his belly an ambitious desire to rule over others though his life which must reign be far under others sedes eximia vita ima an high place but a low life many masters Jam. 3.1 an evident token of Adams Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea whereas it is the most difficult thing one of them in the world to Rule well and of all Rules Regimen Animarum the Rule of Souls is the most difficult the vilest oftentimes think themselves fit for it Haman when he had heard one was to be honoured presently thought himself to be the man Esth 6.6 Great Ahasuerus the Prince and Head will honour the Life and every Haman every troublesom and tumultuous man exalts himself yea the brambles and briars the Curse of the Earth think themselves fit to rule over all the Trees proud Sons of Adam will make themselves holy wise honourable whence is this but from the temptations of the same Usurper Psal 89.20 the Son of wickedness And the unpeaceable spirit of Abaddon and Apollyon the spirit of Antichrist that will set up it self that will reign Isa 14.14 Ero similis altissimo I will be like the most High This was figured by Adoniah 1 King 1.5 Adoniah exalted himself and said I will be King c. The will of the Lord is That mercy be
the Truth all they were shadows and he the body Col. 2. And therefore Christ is more excellent than all these as we say in our Greek Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Second thoughts second counsels second cares second wills c. the more happy the more wise what 's the reason The first Adam will be first in counsel he suggests his earthly thoughts and cares instances of this kind are many Luk. 9. vers 59. one called to follow Christ will first go hury his Father Another will first go bid them farewel that are at home And our Lord likewise because he had the first Adam in him though without sin not my will but thine And mark it when ye will when we are addressing our selves to some holy and religious duty then and then especially we shall find some one or other worldly business to do though we had none before Old Adam then will set us a work now because men take little notice of this hence it is that the earthly sensual life is lived by most There is a threefold life vita plantae vita animalis vita hominis So we men care what we shall eat drink wherewith we shall be cloathed where we shall dwell c. after all these things do the Gentiles seek who live the life of the first Adam and these best agree with him And therefore the Apostle 1 Pet. 4.3 Let the time of your life past suffice us to have wrought the will of the Gentiles Mean time the second Adam the new man though he be the great Counsellor yet his advice is not hearkened unto The poor mans wisdom is commonly despised till it be too late Ecclus. 9.16 And therefore it is not good too suddenly to be resolved in counsels nor to give heed unto the first thoughts which are commonly from flesh and blood Jehoshaphat was wise after the advice of four hundred Prophets he desired to hear a prophet of the Lord 1 King 22.6 7. First that which is natural and then that which is spiritual Observ 4. We learn then what to judge of the world that now is and that which is to come I speak not here of that world which shall come when we have put off our natural body but of that future estate which the Saints attain unto in this life when they are delivered from this present evil world Thus the Scripture distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 It shall not be remitted in this world nor in that which is to come Mark 10.30 He shall receive an hundred fold in this time and in the world to come eternal life Luk. 18.30 and 20.34 35. The children of this world marry but not so in that world Joh. 12.25 He that hath his life in this world What worlds are these 1. The first is Adams or Edoms or Esaus world 2. The second is Christ's world or Jacob's world as it is called in Esdras 1. Of Adams world the Devil is the prince Joh. 12.31 The prince of the world cometh and 14.30 And the Prince of the world maketh Princes under him 1 Cor. 2.6 The princes of this word that come to naught And this world hath a wisdom proper to it and the Princes of it vers 6. not the wisdom of this world and the princes of this world Jam. 3. fine And as there is a wisdom proper to this world so there are lusts proper to it 1 Joh. 2.15 16. Love not the world all that is in the world are the lusts of the flesh the lusts of the eyes and the pride of life There are children of this world Luk. 20.34 35. And this world lieth in the evil one 1 Joh. 5.19 2. The world that is to come is the Kingdom of the Messiah 1. And he makes his subjects princes in all lands Psal 45.16 He makes them Kings and Priests unto God his Father 2. And he hath his wisdom proper to this world 1 Cor. 2.6 We speak wisdom among them that are perfect c. 3. And as there are lusts of the present evil world so is there a will of God opposite unto those lusts 1 Pet. 4.1 2. He that hath suffered in the flesh hath ceased from sin that he no more should live the rest of his time in the flesh to the lusts of men but to the will of God 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever 4. And whereas the world lies in the evil one and his lusts Gal. 1.3 4. Jesus Christ gave himself for our sins that he might deliver us out of the world of the evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God and our father They who are delivered from this evil world are thought worthy of the world of the Messiah Luk. 20.35 Such were the Disciples so John 17.11 Now am I no more in the world but these are in the world c. Yet though in the world yet are not of the world vers 14.15 They are not of the world even as I am not of the world and therefore I pray not that thou shouldest take them out of the world but that thou shouldest keep them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the evil i. e. That thou shouldest deliver them out of this present evil world of the evil one Gal. 1.4 who is the Prince of it Repreh 1. This reproves the vain and proud boasters of Adam's perfections and the powers of Nature there have been such in all Ages they were meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race of Nimrod all vanity is all man in his best estate Psal 39.6 7. Man walks in a vain shew LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever man proud man thinks The Lord knows the thoughts of man that they are vain that they are vanity it self Psal 94.11 All what man hath his powers and faculties or acts they are no better than he is from whence they proceed there is nothing sound in man till he that is to come be come 1 Cor. 13. Repreh 2. But herein I fear the most of us are justly to be reproved who are outwardly minded and carried by our thoughts only to Christ's outward coming and to what Christ hath only done outwardly and suffered and mean time think little of his inward coming his inward operations and sufferings in our souls Whence I may boldly appeal to your experience whether all the Festivals bearing name from what Christ hath done or suffered have not been generally observed by us as if we had intended by them to have honoured rather the first Old Adam than the second and the New rather Adam the Type than him that is to come Truly Beloved however we believe all the Articles of the Christian Faith Christ born Christ suffering Christ crucified Christ dead Christ buried Christ risen Christ ascending Christ sitting at the right hand of his Father Christ coming again to
is there any doubt of this truth especially if we compare the testimonies of other Scriptures Such is that of our Saviour foretelling the abundance of iniquity in these last days Matth. 24.12 And that of our Apostle Rom. 1.29 30 31 32. Ephes 2.2 and 4.19 being past feeling they have given themselves over unto lasciousness to work all uncleanness with greediness But this will yet further appear if we consider the reason of it and that we may conceive from the nature of 1. Uncleanness and iniquity it self 2. The Phansie appetite will and understanding disposed thereunto 3. The object bewitching the appetite will and understanding 4. The Tempter setting a fair gloss and varnish upon the object 5. God justly giving such up to be ruled by uncleanness and iniquity who thus yield their members servants to uncleanness and iniquity unto iniquity We say bonum est diffusivum sui but so is malum As for the iniquity it self it 's diffusive and of a spreading nature increasing it self both in gradual parts or degrees and multiplying it self into many and several kinds ye have them both together Amos 5.12 Multa scelera fortia peccata manifold transgressions and mighty sins And as it intends it self in degrees and multiplies it self into kinds so it extends it self also like a gangreen to the infection of all the parts or as a contagious leven it levens the whole lump of Spirit Soul and Body yea all this continually as the Naturalists tell us the Crocrodile most venemous grows while it lives He that is wicked is wicked still and he that is filthy is filthy still 2. The direful increase of sin proceeds from the mistakes of fancy for the fancy being the brood of the earthly man and accordingly earthly and sensual Rom. 8. and knowing no better thing than earthly objects things neer of kin unto it and delightful unto sense it easily draws the concupiscence unto them which howsoever according to Original rectitude it propends unto good and that bonum honestum and is subject to the rational appetite and so to right reason as the Philosopher could say and right reason to the Law of God Yet having declined from that first integrity unto the sensible present and delightful good which most what is dis-joyned from the true and honest good it becomes more and more prone unto evil As he that is falling down a steep precipice easily falls lower and lower Dum in profundum venerit peccatorum as the wise man speaks Prov. 18.3 and draweth with it the superiour the rational appetite the will yea the reason it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rudder of the soul as he that 's sinking will lay hold though on his best friends and pluck them with him into the same pit of destruction and the reason it self being brought off to that rebellious party like Achitophel fallen off to Absolon the faction grows so strong that the heart gathers wickedness unto it self Psal 41.6 and iniquities prevail and many Lords have dominion over us Isai 26.13 envy pride wrath gluttony lasciviousness idleness an Heptarchy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. These are more intended and strengthened by the allurements of their present objects as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast than good speed and so to fall from one wickedness to another 4. And needs must he go as we say whom the Devil drives Satan invites him and draws him on both by laying fair colours and appearances of holiness and righteousness upon iniquity and by suggesting unto him lewd Principles the strong holds and weapons of sin As when Adoniah would reign he attempted the Kingdom by the help of Joab that was over the Host and Abiathar the Priest 1 King 1. whence it is that ungodly men walk according to the Prince of the power of the air the spirit that now worketh in the children of disobedience And 't is an easie matter for Satan to bear rule in them who yield up themselves to be ruled by him Difficilius his resistit si hujusmodi tentatur qui ad vitia aliqua ipse inclinatus est pronior existit saith Leo. And just it is with God to yield these up to be ruled by iniquity who thus yield up their members servants to uncleanness and to iniquity unto iniquity 5. And therefore God gives them up unto uncleanness and to vile affections and to a reprobate mind to do those things which are not convenient being filled with all unrighteousness Rom. 1. and to become servants thereunto Rom. 2.8 Whence we may take notice of the increase of sin The contagion of this Leprosie begins with a spot of uncleanness and spreads it self in the skin and defiles the whole man Levit. 13.2 It kindles from a spark then iniquity burns all before it like a fire Isai 9.18 Behold how great a matter a little fire kindleth Jam. 3.5 it enters into the Soul and is conceived oftentimes only by a word and concepta cogitatio carnem commovet ad concupiscendum evil words corrupt good manners profane and vain babling saith the Apostle increase to more ungodliness and such words eat like a canker 2 Tim. 2.17 sin hath no measure 2. And as unsatiable is the tyranny of iniquity for having gotten an hold in the Soul it leaves it to iniquity in succession As the Father left his slave as a Chattel to his Son and he to his Son and so the wrongful right descends from iniquity to iniquity Or as a Tyrant having usurped a Power in the Common-wealth betrays it to his Issue But the desire of Rule seems not so infamous since some have not been ashamed to profess that they dispensed with Justice it self that they might aspire unto a Kingdom That speech of the Poet used by Julius Caesar is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to be ambitious of a slavery and that the very worst of all slaveries the vassalage and slavery of sin what infamy so base so foolish yet ungodly men voluntarily yield up themselves even unto this slavery and ambitiously affect the tyrannical succession of sin over them As the Jews inured to the Dominion of a forreign Power they refused the Lords anointed for their King who would have made them free and cryed out They had no King but Caesar Yea having been accustomed to the Rule of their Father the Devil though they had so unequal a choice propounded to them as the Prince of peace and a mover of sedition the author of life and a murderer the Son of God and the Son of the Devil so Bonaventure interprets Barabbas Qui erant ex patre Diabolo filium Diaboli praeelegerunt they chuse the Son of the Devil though with rejection of the Son of God 3. Hence also we may take notice of the reason why there is so little true love among Christian men whose character and mark is Charity Our Saviour foretells and demonstrates it
meekness patience long-suffering and moderation Would God we could all learn that lesson from the best teacher I say unto you resist not evil c. Mat. 5.38 39. The law-giver himself resists not evil He commands no more to us than he practiseth himself There is a world of evil the whole world lies in evil jacet in maligno yet our God resists it not but is patient and long-suffering not willing that any should perish c. Then it seems our God is not just his way is not equal No! Are not his wayes equal are not our wayes rather unequal We know not I fear what it is to be Just Justice is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigid enmity and exactness which some call Justice No Justice is tempered with Mercy yea often in Scripture taken for Mercy or the effects of it Deut. 6.25 it shall be your righteousness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 24. Who shall ascend unto the hill of the Lord c. He shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy from the God of his salvation and 32.5 The Lord loveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like as Matth. 6.1 Nolite facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your mercy or your alms before men According to this notion we understand what is meant by a Righteous or Just Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1.19 2 King 6.21 My Father shall I smite them so speaks the rigour of the Law Elisha answers set bread and water before them there 's the lenity of the Gospel the severity of the Law is allayed by the Clemency and Mercy of the Gospel even in time of the Law Say not I will do to him as he hath done to me Exhort To observe the just Commandment of our God It is the voice of the Law and the voice of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RIGHTEOVSNESS RIGHTEOVSNESS that which is altogether just shalt thou do Deut. 16.20 Such is that summ of the Law and Prophets and Gospel also Whatsoever ye would that men should do unto you do ye the same unto them Our Lord commends these things as the great things of the Law to be performed under the Gospel Matth. 23.23 Judgement Mercy and Faith Object But to what purpose is the Law and just Commandment if it cannot justifie What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 We are wont to admire the righteousness of Christ and well we may it is worthy our greatest admiration But we little consider that that reproves our unrighteousness and makes for our greater condemnation What we admire for the excellency of it we desire to partake and have a share of it Thus the desire of any earthly thing Gold and Silver Honour Pleasure if named they stir up the desire of themselves in us There is Corn in Aegypt O remember how short our time is how uncertain There is not a more succinct breviate of Christianity than that Titus 2.11 12. Qui justus est justificetur adhuc O consider I beseech ye how short how uncertain how brittle our life is in this present world and how much we have to do in it the unrighteous shall not inherit the kingdom of God Cleansed therefore we must be from all unrighteousness if ever we inherit that kingdom 1 Joh. 1.9 It 's too late to go about this work when this life is ended therefore whatsoever thine hand finds now to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles 9.10 Means Hunger and thirst after it strive for it to enter in at the gate of righteousness in the conquest of thine affections and lusts the true Melchizedech shall meet thee Gen. 14. Our Saviour having propounded many parables to his Disciples Matth. 13.52 concludes with this Epiphonema Every scribe instructed to the kingdom of heaven is like unto a good housholder that bringeth out of his store things both new and old The Apostle is such a learned Scribe such a good housholder he brings out of his treasure things new and old the old is the figurative and typical the new is the truth signified by the type and figure saith Basil The old is the Ceremonial and Judicial Law both figurative and typical the new is the Moral Law contained and signified under both those The Ceremonial and Judicial Commandments are fit for the old people as old wine received into old bottles The Moral Law commended to us under the name of GOOD is fit for the new people the people whom the Lord creates anew Psal 118. as new wine put into new bottles This good wine he hath kept till now 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment is good For our better understanding of this let us enquire 1. What is meant by Good and 2. how the Commandment may be said to be good 1. There is nothing more usually in our mouths than this word Good yet I believe all men understand it not aright let us therefore enquire 1. What is meant by the word Good 2. What the essence and nature of the thing is which we call good 1. The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn good some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire and wonder at but that which is truly good more nearly concerns us than to gaze and wonder at it I conceive therefore it rather comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco to lead or guide because that which is truly good leads our appetite our will our love our desire our joy and consequently all the affections the whole heart the whole soul the whole man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same sence signifying true good as also beautiful and lovely is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling inviting alluring the whole heart unto it and therefore the Philosopher defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which all things desire or rather according to the formalis ratio boni as they speak that is good which is convenient or agreeing with every thing So that the nature of goodness consists in conveniency and agreeableness unto every thing from which conveniency and agreeableness in every kind ariseth a property called Appetentia and desireabless 2. How is the Law said to be good since the nature of goodness consists in conveniency and agreeableness The Law is therefore said to be good because it agrees with the reasonable appetite which we call the Will so saith the Apostle vers 22. I delight in
shall be inhabited as towns without walls Zach. 2.4 So in the last time the people of God shall worship God without Temples God himself shall be their Temple Apoc. 21.22 But all the outward Temples in the world will not hold all the Nations in the world and they all are exhorted in the Text to praise and thanksgiving that 's the next conveniency 3. In respect of the persons Those who give or ought to give thanks and praise and they are all Nations And this Ordinance of Parliament extends to all his Majesties Dominions Paragraph 1. which unto him are as all Nations as Augustus is said to have taxed all the world Luk. 2.1 that is all that part of the world under his Dominion 4. But there is added in the Text Collaudate omnes populi according to Jerom praise the Lord all ye people together the persons with whom we should praise and thank God And thus also our Ordinance fits it for it is Ordained and Declared by the Lords and Commons in Parliament that we rejoyce in giving thanks as we partake of the blessing with our brethren in Scotland 5. In respect of the persons for whom we are to give thanks and they are necessarily to be understood in the Text for intercession and giving of thanks must be made for all men for all the Saints who from the beginning of the Creation have shined like so many lights of the world and have let their light shine before men that they seeing their good works might glorifie their father which is in heaven Thus St. Paul who had been a persecutor now preaching the Faith which before he destroyed they glorified God in me saith he Gal. 1. ult and thus also our Ordinance fits the Text for whereas it was desired by the Commissioners of Scotland that the Loyalty and Faithfulness of his Majesties Subjects might be made known at the time of the Publick Thansgiving this request was graciously condescended unto by his Majesty and confirmed by the Act That whereas that warlike and valourous Nation of all others most afflicted and molested this Kingdom of England as their and our histories witness they now proving Loyal and Faithful Subjects to the King and loving Brethren and Friends to us whom formerly as enemies they destroyed we may glorifie God in them 6. Our last conveniency is in respect of time and that both General and Special 1. General this Thanksgiving is Ordained to be in the month of September which answers to the Jews month Tisry or Etham which month among the Jews was kept almost wholly Festival the first day of the month was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would call it New-years-day because howsoever in respect of Ecclesiastical business the month Nisan was their first of months yet in regard of their temporal and secular affairs this month of Tisry was the first of all months and the beginning of the year because in this month the world is believed to have been made and this month to have been re-made and re-created and recovered from the flood For the same Reason the Chaldeans Persians Aegyptians and all the ancient people of the East and the ancient Hetrurians begin their year from this month In the first day of this month they had a Feast a memorial of blowing Trumpets and an holy Convocation Levit. 23.24 Now blowing of Trumpets among the people of God being used either 1. for joy as Ezra 3.11 12. 1 Chron. 15.28 or else 2. for sorrow as Jer. 20.16 Mich. 4.9 On the first day it expressed their joy and our joy may justly meet with it and that the greater by how much in all probability the Trumpet might have now been blown for sorrow and it might have been a time of the greatest sadness that ever befell this Nation this month being of all the year the most convenient for Invasion we were now in the very jaws of danger Inter sacrum saxum inter malleum incudem The Lord our God beyond the expectation both of friends and enemies hath turned our sorrow into joy our fears of war into the hope yea fruition of a setled Peace 2. But the time more specially considered this 7th of September in the Jews Calendar is a solemn Fast Ob decretum in patres nostros gladium famen saith Genebrard for a sword and famine decreed against their fathers Beloved it hath pleased our good God to turn their Fast into our Feast their Sorrow into our Joy like the Feast of Purim the dayes wherein the Jews rested from their enemies and the month which was turned unto them from sorrow to joy and from mourning into a good day that they should make them dayes of feasting and joy and sending portions one to another and gifts to the poor Esth 9.22 Such a blessed issue of things now in greatest extremity such joyful and unexpected and to these troublesom times 't is like life from the dead such a time of things which we can hardly believe As Peter being just now to be brought to his Martyrdom by Herod and delivered by the Angel he went out of the prison saith the Text and wist not that it was true which was done by the Angel but thought the same a Vision Act. 12.9 or as the Psalmist 126.1 When the lord turned the captivity of Sion we were like to them that dream our mouth was filled with laughter and our tongue with joyful shouting so that they may truly say among other Nations the Lord hath done great things for us yea the Lord hath done great things for us whereof we rejoyce We sowed in tears but we reap in joy our spring-time was full of fears and doubts and anxious thoughts and great searching of heart we carried out our seed weeping but we return with joy and bring our sheaves with us This this beloved is the Lords doing and it is marvellous in our eyes Here were a large field a copious harvest of Praise and Thanksgiving unto our God but before we can exhort to that we must come to a more press and special handling of the Text. The 177th Psalm whence our Apostle quotes this Text is one of the Hallelujahs or Songs of Praise unto God for as Hosannah which signifieth save now or save we beseech thee is a prayer unto God especially for Christ's coming in the flesh acknowledged to be heard and granted Matth. 21.9.15 so is Hallelujah the praise of God for Christ's coming in the Spirit Hosannah was the work especially of the Jews of whom saith St. Paul Christ came according to the flesh Hallelujah is the work of the Gentiles unto whom Christ is come according to the Spirit yet not so peculiarly to the Gentiles but that all believing Jews also are invited to praise the Lord For the Text is an Invitation and Exhortation to all Jews and Gentiles to all Nations to all People to laud to praise to honour to glorifie the Lord unless with some who think the words
Jews how pittifully did they afflict their Souls so that they marvelled God should take no notice of it Wherefore have we fasted say they and thou seest it not wherefore have we afflicted our Soul and thou takest no knowledge God answers them In the day of your fast ye find pleasure you fast for strife and debate and to smite with the fist of wickedness Isai 5.8 Fasting is nothing afflicting the Soul is nothing without abstinence and fasting from sin without repentance not to be repented of these avail nothing without the new Creature What a deal of preaching there was among the Jews and more than among us and a great deal of hearing so the Lord speaks to Ezech. 33.31 They come unto thee as the people come and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goes after their covetousness and thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not Preaching is nothing and hearing is nothing without obeying keeping of the Commandments of God is the new Creature where that 's wanting all 's nothing 1 Cor. 7.19 A great deal of Faith there is and a great increase of Faith but few fruits of Faith few good works issuing from our Faith Though I have all Faith so that I can remove mountains and have not Charity I am nothing Faith that works by Love is the new Creature Gal. 5.6 where that 's wanting all 's nothing Yea how many-Alms-deeds are done how much Martyrdom suffered yet all worth nothing For though I give all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing 1 Cor. 13. Faith working by Love is the new Creature where that is not all 's nothing A great deal of zeal and heat there is in turning of Tables up and turning them down again and up again and down again and side-wayes and end-wayes and I know not how many wayes A great deal of Devotion there is in bowing a great deal in not bowing the one accounted superstitious the other prophane both nothing Circumcision is nothing though the Creators Institution and are not these much more nothing being but the Creatures Institution if there be degrees of nothing without the new Creature O Beloved what a deal of pains of care of cost of trouble of fasting of preaching of hearing of faith of alms of martyrdom of zeal and devotion there is yet all in vain all nothing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect and issue of all is wanting the keeping the Commandments of God faith that works by love the new Creature this alone is available before God where this is wanting all 's nothing These kinds of innovations have been troublesome to the Church and troublesom to the Authors of them but this kind of innovation or renovation who will hinder whom doth it trouble Who will harm ye if ye be followers of that which is good 1 Pet. 3.13 The new Man is Created in righteousness and holiness of truth Ephes 4.24 And we can do nothing saith the same Apostle against the truth but for the truth The New Man is Created in righteousness and holiness in love joy peace long-suffering gentleness goodness faith meekness temperance these are the new Creature and what can hinder us to be renewed in these What ever Law can be made against these 't is ipso facto null Against these saith the Apostle there is no Law Gal. 5.22 23. This is an innovation against which there is no Law yea against which nothing can prevail no Creature can annihilate that 's the property of the Creator only No Creature can prevail against the new Creature Thus saith the Lord that Created thee O Jacob and he that formed thee O Israel fear not when thou passest through the water I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee No Creature in the world can make the new Creature fall from Grace 2 Cor. 4.16 Col. 3.10 Isa 40.31 Psal 103.5 Lastly to name no more Motives 't is worth the considering how generally all men are taken and affected with that which is new 't is so common that we say 't is natural Est natura hominum novitatis avida if there be a new fashion happy he or she that can first get into it if there be any news stirring we are impatient till we hear it For although it be said Act. 17.21 that all the Athenians and strangers which were there spent their time in nothing else but either to tell or hear some new thing yet this is not to be understood as if this quality were peculiar unto them but the degree that they were greater novellants than others were a thing without doubt lawful yea needful as to hearken how things go with the Churches of God abroad Gods new Creatures but of all news home-news most affects us because it most concerns us As we rather listen what the Parliament doth then what 's done in France or Spain And there 's great reason for it they move the Hinge of Affairs in the Church and Common-wealth and God guide and bless their Counsels But Beloved there is yet a kind of news which more neerly concerns us than these the news in our own bosomes what news at that home and how go matters there is the Old Man dead yet or is he dying Is he as pettish and froward as covetous and having as proud as revengeful as he was wont to be or are these old things passed away is the New Man the young man come to his inheritance Hath he got possession yet of his house his house are ye Hebr. 3. doth he rule there is he married yet thy Creator is thy husband Isai 54.5 David was a notable Novellant in this kind Repreh 1. The unbelieving world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what happiness can those find in a Kingdom which is thought to be the compendium and breviat of all worldly happiness if they be in the Evil One and he in them The Kings of Sodom and Gomorrha were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What Wisdom can be in those who are without the Divine Wisdom or Christ Jer. 8.9 They have forsaken the Word of the Lord i. e. Christ and what wisdom is in them such as these are called fools by Solomon 2. What goodness Berah Birsha 3. What strength against sin Gen. 49. Reuben how weak is thine heart He who names the name of the Lord Jesus Christ let him depart from iniquity Repreh 2. Pretenders unto Christianity and that they are in Christ when indeed they are not Such as live in
Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduction or leading out of the way and from the end at which we aim which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of errour
not wanting unto them but habenti dabitur to him which thus hath more shall be given Either 1. God sends his Gospel unto them as the Apostles went into all parts of the world prepared Or 2. Sends them to the Gospel as the Wise Men out of the East unto Christ and the Macedonians unto St. Paul God is not wanting unto any one that is not wanting unto himself Thus he sends St. Peter to Cornelius and St. Philip to the Eunuch Thus he called Abraham alone and blessed him and encreased him Isa 51.2 and preached the Gospel unto him Gal. 3. and shewed him Christs day Joh. 8. And so gracious the Lord hath promised to be unto every Son of Abraham Isai 51. O quanto chariot est superis homo quam sibi For as God is excusable and justifiable before the world so the world is inexcusable of its own destruction before God For this is the condemnation that Light is come into the world and men love darkness rather than light because their deeds are evil Joh. 3.19 If I had not come into the world saith the Light and spoken unto them they had not had sin but now they have no cloak or excuse for their sin Joh. 15.22 Therefore who can hinder it if the Serpentine brood will stop their ears against the charming sound of the Gospel who can hinder it if they wilfully shut their eyes against the light of this world when the Sun of Righteousness shines at high noon But how shall they understand without a preacher Their sound is gone out into all the world Rom. 10. But what if they understand we are not saved by knowledge The Grace of God that bringeth salvation unto all men hath appeared Tit. 2.11 Marg. God hath prepared his saving health before the face of all people Luk. 2.30 But his saving health may appear before their face and not be saving unto them 'T is a Common Salvation Jude 3. But alas as common as it is yet Faith is wanting for all men have not Faith Thess which is Gods gift Ephes 2. God hath offered Faith unto all men Act. 17.31 Marg. But is his Offering serious hath he not another meaning try him and take heed of suspecting hypocrisie or falsehood in God which thou wouldest not think to be in any but in the worst of men No no means are not wanting unto the world 't is the world that 's wanting to the means 'T is the God of the world that hath blinded the eyes of them c. that the light of the glorious Gospel of Christ should not shine unto them 2 Cor. 4.4 Nay lest they lay the blame on the Devil and excuse themselves This peoples heart is waxed gross and their ears are dull of hearing and they have closed their own eyes lest at any time they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Matth. 13.15 What 's the Reason We listen rather after other tydings than the glad tydings of the Gospel not but that we may hear even that kind of news we fill our heads with matters as far as Rome Germany France c. and mean time we have news nearer home the glad tydings of the Gospel that most of all concerns us and neglect it we had rather hear of the loss of much Christian blood than to hear that Christ shed his blood for us and hath left us an example that we should follow his steps We are more taken with the report that such or such a King hath overcome his Enemy than that Christ hath overcome the world How are we transported with the news that we are nominated to such or such a petty preferment O how are we tickled at that report but if we hear that we are called to be heirs unto a Kingdom presently we grow melancholy and dumpish Though like the Athenians many of us spend our time in little or nothing else but to hear some new thing yet when we hear the Gospel of Christ his Resurrection and ours with him then as they to St. Paul Quid semi-verbius iste what will this babler say O Beloved let us be exhorted I beseech you above all other news to receive the Gospel the glad tydings of our salvation A man would think it were a most easie task to exhort men to hear such good news 't is the best and the truest news that ever was told This is a true saying and worthy of all acceptation that Jesus Christ came into the world to save sinners What better news desires the poor to hear than that he shall be rich the wounded than that he shall be healed the captive than that he shall be delivered the blind than that he shall receive his fight the bruised under the yoke of sin than that he shall be freed of it The Gospel is the glad tydings of all these Luk. 4.18 But of all news we all desire most to hear of Kings and Kingdoms The Gospel is the glad tydings of a Kingdom the Gospel of the Kingdom Of all things touching a Kingdom we desire to hear the secrets of State The mysteries and secrets of the Kingdom Matth. 13. are the secrets of the Gospel Col. 1.27 But if the Knowledge of the Kingdom and Mysteries of it concern us as that we are like to be in favour with the King c. the news is the more welcome the Gospel is the glad tydings of the Grace and favour of God Act. 20.24 But there are degrees of the Kings favour The Gospel of the Kingdom concerns us so nearly that we our selves are called by the Gospel unto a Kingdom Luk. 22.29 and are made heirs apparent to it Jam. 2.5 But Kings and Kingdoms have their periods c. Regum vita est brevissima but the Gospel enables us to reign in life Rom. 5.17 Confer 2 Tim. 1.10 Yea the Gospel is called the Eternal Life it self Act. 13.46 News worthy the carriage and reporting of the best of men good men bringing good tydings yea such as makes them acceptable and welcom unto all the world O how beautiful are the feet of them that bring glad tydings News worthy the message of an Angel yea a Quoire of Angels Luk. 2.10 good tydings of great joy which shall be unto all people News worth the carriage of Christ himself For the Spirit of the Lord saith he is upon me because he hath appointed me to preach the Gospel Luk. 4.18 Yea wheresoever the Gospel is truly preached there Christ preacheth and whosoever heareth you saith he he heareth me Luk. 10.16 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Matth. 10.40 But whosoever shall not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
of all these but first Nero is compared to a Lion in regard of his cruelty as he who slew his Mother Agrippina and his better Father his Master Seneca who crucified Peter slew Paul with the sword was the first bloody persecutor of the Christians an arrant Lion so cruel as Tacitus saith Praeeuntibus addita ludibria c. Libr. 15. out of the mouth of this Lion the Lord delivered Paul Paul was delivered out of the mouth of the Lion that 's expressed vers 17. I was delivered from the mouth of the Lion a most imminent a most present evil The Scripture useth often the Hierogliphick of a Lion for a persecutor Psal 7.4 and 22.22 Jer. 2.4 Ezec. 19.12 and 32.2 Prov. 19. and 20.2 Mich. 5.8 Observ 1. Wicked men are beasts cruel beasts as the Lion and Unicorn Leopard and Bear subtle beasts as the Fox envious beasts as the Dogs greedy as the Swine venomous as Vipers Homo microcosmos est Apollonius saith of Alabanda that it was cista scorpionibus plena Eccles 3.18 Observ 2. Tyrants and Persecutors are compared to Lions Bears Wolves Act. 20.19 the Church under the four Monarchies as under great beasts Dan. 7.3 The fifth Monarchy is the Mans Psal 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Why doth he call Nero a Lion why saith he not downright out of Nero's power The Lord allows his servants wisdom and wariness as well as he permits the evil beasts lest they turn again and rend you Mat. 7. V. L. say thou comest to sacrifice 1 Sam. 16. Some condemn men for being wary because they are not so foolish to put their feet into the snare which their enemies have laid for them David calls Saul Cush Psal 7..1 2. Dic quibus in terris eris mihi magnus Apollo Tres pateat Coeli spacium non amplius ulnas Tully obscurely discovers the folly of Celius Observ 3. The Lord suffers his dearest children to come into dangers imminent dangers c. See Notes on Matth. 14. Observ 4. The Lord delivers from the most imminent present evils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is danger such was that of the Powder Treason as near as possible could be and not to take effect such was the case of Noah Lot 2 Pet. 2. The Lord knoweth how to deliver his and to reserve the wicked unto the day of judgement Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail and by how much the less of man appears the more of God Lord save us we perish Observ 5. The Lord never suffers the evil one so far to prevail but he reserves a power to limit it Malum non est infinitum c. Vide conc in Matth. 14. Consol Comfort for the dejected souls Psal 75.4 My soul is among lyons God can deliver from the Lyons So was David delivered 1 Sam. 17.34 Deus unum contra unum posuit Vicit Leo de tribu Judah He is strong Gen. 49.9 Catule Leonis Jehudah the Lord is with thee he is good to thee But alas I am weak Nor doth the Lord bid thee act or endure do or suffer any thing by thine own power it is the Lord that gives strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Phil. 14.13 2 Sam. 17.10 Whose heart saith Shushai of David is as the heart of a Lyon When Jacobs thigh bone was smitten then he was called Israel when weak then was I strong There is such a promise to this people Numb 23.24 2 Sam. 23.20 Let him lay hold on my strength The Reason of his deliverance is from the 1. Efficient the Lord. 2. The end where note Paul's modesty not that I might fulfil or make known the preaching of the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching might be made known to me 1. Efficient in two Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood by me 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He strengthened me 1. So God to be with Jacob Gen. 31.3 Jacob interprets to do him good or deal well with him Chap. 32.9 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He strengthened me Confer Phil. 4.13 In the words are these Truths 1. The Lord had delivered Paul 2. He promiseth to himself future deliverance 3. He promiseth himself preservation to the Kingdom of God 4. He glorifieth God for both 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is large and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 18.36 I have done all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. omnia verba Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word refers either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an evil work or else it is the evil one as in the Lords Prayer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil work is either passively or actively understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To draw out to deliver to redeem to save The Lord i. e. Jesus Christ which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me i. e. a Believer one hoping in him waiting for him who hath had experience of his dealing Reason In regard of the evil works or works of the evil one The eyes of the Lord are upon them for evil Amos 9.4 The whole way shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one He it is against whom the Disciples of Christ and all Believers direct their Prayer Libera nos à malo deliver us from the evil one The Lord he came for this end 1. To dissolve the works of the devil 2. To seek and to destroy him c. To save what was lost and to deliver those who through fear of death were all their life long subject to bondage Heb. 2. Observ 1. Jesus Christ is the Deliverer His name Jesus speaks him to be so He delivered out of Egypt Exod. 10.31 37. Jude vers 5. Psal 18.17 18 19. Esay 19.20 Act. 5.31 A Prince and a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.26 27. He delivered Moses he drew him out of the water So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly Abraham out of the fire as the three Captives Dan. 3. Joseph out of Prison Daniel out of the Lyons Den. Thus the Apostle calls Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 1.10 which our translators turn who delivered us from the wrath to come The word is in the present tense and imports a continued Act of delivering us from sin and consequently death and judgement and wrath of God as 2 Cor. 1.10 So Tremellus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantively as Rom. 11.26 liberator noster and Beza by the Participle of the present Tense Jesum nos ementem ab ira illa ventura So he turns that Article which imports the horrible wrath of God Thus also the Tygurine Bible qui liberat nos ab ira ventura So Vatablus so Pagnin Thus the French Italian and Spanish Translations Thus Piscator and one Low-Dutch Version only Martin Luther turns
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
restoring man in special to his well being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made the purging of our sins by himself Thus as Christ is α and ω so his commendation begins with his Riches and Dominion he is heir of all things and ends with exaltation unto honour and is set at the right hand of the Majesty on high Begin we then with our Saviours Riches God hath appointed him heir of all things wherein we have two points considerable 1. Christ is heir of all things 2. God the Father hath appointed him heir of all things Three things considerable here 1. What an heir is 2. How Christ is an heir 3. How heir of all things 1. What an heir is Haeres est qui defuncto succedit in jus universum An heir is he who succeeds one deceased in all his right This is the description of the Civil Lawyers But it is not to our purpose because God is eternal and immortal and therefore the Son of God cannot be said succedere defuncto That of our common Lawyers fits our turn better Haeredem nonnulli dictum volunt quod haeres sit i. e. Dominus terrarum for he whom we call an heir is Dominus Lord owner and possessor of that whereof he is said to be heir Thus also Justin lib. 2. Instit tit 19. Pro haerede se gerere est pro Domino se gerere veteres enim haeredes pro Dominis appellabant Abstuli hunc cujus haeres nunquam erit post hunc diem Plato Thus also the Scripture speaks Jer. 8.10 Your fields to Lords or Owners Mich. 1.15 I will bring an Heir i. e. a Lord unto thee O thou inhabitant of Maresha Paranomasia Zach. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is properly an heir But 2. How is Christ an Heir the Heir had three Prerogatives 1. A double portion of goods Deut. 21.17 Gen. 49.3 2. The Priesthood Numb 8 14-17 Psal 78.51 Mal. 2.5 6 7. Mal. 3.3 3. Dominion Government and Saveraignty Gen. 27.29 2. Chron. 21.1 And in all these respects Christ may be said to be an Heir who is said to be the first-born of every Creature and the first-born of the dead that in all things he might have the preheminence Coloss 1 15-18 For whereas an heir had a double portion of his fathers goods Christ had his Fathers goods without measure Joh. 3.34 i. e. his fathers Spirit Confer Matth. 7.11 cum Luk. 11.13 Therefore Elisha desiring in a figure to be Elijah's Heir 2 King 2.9 desired a double portion of his spirit And whereas the first-born was a Priest this our Apostle is more copious in proving Chap. 7. in that Christ is a Priest according to the Order of Melchizedech Hebr. 13.15 Lastly whereas the Heir is said to have Dominion and Soveraignty this is peculiar unto Christ so God the Father speaks of David in the figure Psal 89.27 I will make him my first-born higher than all the Kings of the earth Apoc. 1.5 As he who hath all power in heaven and in earth Matth. 28. 1 Tim. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Eternal but better King of the worlds The grounds and reasons of this Lordship over all things are 1. Partly contained in this point and 2. Partly in those which follow for as the Son according to the Civil Law had right both to what he himself got especially by the hazard and loss of his own blood which the Lawyers call peculium castrense and to what his Ancestor or Father gives him So Christ the Son of God hath right unto the world which he Made and Renewed and Redeemed by his blood and which his Father hath given him by appointing him heir of all things 3. How is Christ Heir and Lord of all things since Abraham had the Promise to be heir of the world Rom. 4.13 The Promise made to Abraham was That in his Seed all Nations should be blessed Gen. 22.18 This Promise was made to Abraham the Father of the Faithful in the right of Christ who is his Son who shall inherit all Nations Psal 82.8 Psal 2.8 Abraham also may be said to be the Heir of the world in that he hath all the world for his Sons who either have or ever shall believe A large a bountiful reward of the obedience of Faith Abraham believed God who called him out of his Country and left that little Inheritance he had in Vr of the Chaldees and for that God gave him the inheritance of all the Land of Canaan yea of all the world so liberal so bountiful is God if we leave our Vr of the Chaldees 1. Observe how great a Lord and Governour our Lord and Saviour is the high God possessor of heaven and earth Gen. 14 19-23 He is Lord of all Act. 10.36 This is a greater Lord than a Ruler or Governour Joseph was Ruler over all Aegypt Gen. 41.41 42. Psal 105.21 22. But to be an Heir of All is more than to rule over All That power a Servant may have under his Lord as Joseph had under Potiphar then under Pharaoh Thus Moses was faithful in all Gods house and a King in it yet faithful as a servant but Christ as a Son as our Apostle argues Hebr. Thus Isaac was a lively type of our Saviour Gen. 24.35 36. There is no such rich matter in the whole world to be had as Christ is and therefore his Ministers should do as Abraham's Servants did declare what a match this Spiritual Isaac is Consol what an happiness it is to be a younger Brother unto Christ for we shall not only receive large gifts with Abraham's younger Sons Gen. 25.5 6. but such is Christ's goodness that he admits us to be co-heirs with himself Rom. 8.17 Gal. 4.4.7 no more a servant but a son on heir c. Tit. 3.6 7. heirs according to the hope of eternal life Jam. 2.5 heirs of the kingdom Apoc. 3.21 Apoc. 21.7 He that overcomes shall inherit all things That which few Brothers will yield unto upon earth Luk. 12.13 Christ bountifully and freely imparts to his Brethren he makes us not only Priests but Kings also with him Apoc. 1.6 What a priviledge then hath the Church that She may make her Sons Princes in all Lands Psal 45.16 So that as Christ's People are his inheritance so Christ is the inheritance of his people Gods people are his inheritance and God is the inheritance of his people Jer. 10.16 Jer. 51.19 Psal 16.5 so that the Scripture speaks both wayes The Reason of this is that through and intimate Union between Christ and his Church so that as we say of natural things conspiring into mutual union one with other that the water is in the wine and the wine is in the water the fire in the iron and the iron in the fire so Christ in believers and believers in Christ Christ his peoples inheritance and Christs people his inheritance Deut. 32.9 Some friends have been so intimate as to use their names interchangeably 2.
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â— Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâ—br 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
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
Christ sits upon his throne Dan. 7.13 14. This is the man from heaven heavenly Revel 19.11 12 13. The wickedness of the wicked shall come to an end The man of the earth shall be no more exalted against him Psal 10.15 Would we then that Christ should sit upon his Throne in these Kingdoms Would we that his Throne should endure for ever O then set him up in thine own Soul let him reign and rule there Judg. 11. the true Jephtah the head I know many that pray for this yet sin reigns in them The eyes of the Lord are upon the kingdom of sin Amos 9.8 Are men more charitable to others than to themselves Would they have Christ reign for ever and ever in others and not in themselves I appeal to many whether have they not in themselves reigning beasts yea or no He said well Venit avaritia vindicat in me sedem jactantia cupit dominari superbia vult mihi esse rex Luxuria dicit ego regnabo Ambitio invidia iracundia certant in memetipso cujus potissimum esse videar ego quantum valeo resisto renitor quantum juvor Dominum meum Jesum reclamo dico non habeo regem nisi Jesum Bernard 2. Consider we this eternal Throne of Christ in comparison of others Observe the difference between Christ's Throne and all other Thrones 1. Princes of the earth have their thrones but of a short continuance 'T is palpable flattery of the Chaldeans who said to King Nebuchadnezzar Dan. 2.5 O king live for ever much more that to Claudius Saepe facias It was a peculiar promise unto David 2 Chron. 6.16 There shall not fail thee a man in my sight to sit upon the throne of Israel yet was that promise conditioned yet so that thy children take heed to their way c. And this was typical and representative of him who should be great Luk. 1.32 33. The Kingdoms of men have their periods This ye have foretold Dan. 2. under the figure of four metals gold silver brass and iron whence the Poets took the description of their four ages by which are commonly understood as before the four more notable Monarchies of the world The very same are also figured by the four beasts which are interpreted four Kings Dan. 7.2 14. and interpreted by the Angel vers 16-27 These four great beasts Dan. 7. with vers 17. are four kings which arise out of the earth all of them earth born whether we understand it outwardly 1. So the Kingdom of Babylon a part of the Kingdom of Assyria 2. The Persians were long time servants to the Medes 3. The Macedonians long time ignoble 4. The Romans also poor Shepherds at the first More especially 1. The Lion of Babylon cruel but generous had Eagles wings celerity His horses swifter than Eagles but wo unto us we are spoiled Jer. 4.13 plumed by the Medes and Persians made stand on his feet as a man no more a Lions heart but a trembling heart of a man it s said though experience proves the contrary that Eagles Feathers put among other Birds Feathers wasts them whether for the credit of the Babylonian or Roman Eagle 2. The Persians strong and able to endure labour like a bear fighting with their two feet Medes and Persians the three ribs three principal Kings Cambyses Darius Histaspes and Xerxes 3. The third the Macedonian raised by Philip and Alexander exceeding swift in expedition four wings compared to the Leopard subtil Jer. 5.6 A Leopard shall watch over their cities Hab. 1.8 Their horses swifter than Leopards Alexander was swift prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waged many wars spotted An admirable mixture of virtues and vices The Leopard noted for love of wine so that it 's not taken by force but when it 's drunk Thus Alexander mocked and perished by wine 4. The Roman divers from all the former subdues all the rest unto himself Dan. 2.44 These are all successive Kingdoms of the earthly man which bear rule over the heavenly for so long as the Beasts rule God and his Throne are cast down and seem not to be while he seems to bear no rule in the world These four Kingdoms oppress and suppress all they can the Kingdom of God and Christ Psal 3. Where it is said Many are they that rise against me The Cabalists enquire who are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answer these are the four Kingdoms which the Prophet noted by four Letters ד R. the Romans × B. the Babylonians or Chaldeans ו I. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Graecians ס M. The Medes and Persians for under these four Kingdoms the Kingdom of Christ lay oppressed But these thrones at length are cast down Psal 12.5 I will arise saith the Lord and there appears the throne of the ancient of days vers 9. The throne of the Son of God vers 9. 14. This Kingdom was observed by Papius Ireneus Justin Martyr Tertullian Lactantius and others who understand it of that Kingdom which should last a thousand years Revel 20. as certainly it is to be understood of it nor did they err herein but in that they divined of earthly happiness and temporal pleasures to be enjoyed in this world which therefore may justly be liable to that censure that they began in the spirit and ended in the flesh 2. Worldly Kingdoms cannot last long they are violent and described by wild beasts Herein our Rule holds Nullum violentum est perpetuum But the Kingdom of Christ is the kingdom of the man Ecclus. 12. fine That Kingdom figured by that which was given to the first Adam and fulfilled by the second and this last for ever 3. Satan hath a throne figured by the King of Babylon and that lasts for a time in this world in thee and in me and therefore it is called the prince of this world and his throne continues till the Son of God casts down his throne and casts him out Joh. 12. Now is the judgement yea read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triumphant song Esay 14.4.13.23 Consolation and Exhortation to the people of God the true Christians who have rule over all their enemies How much more excellent is their Dominion and Kingdom than all the Kingdoms and Dominions of the earthly Monarchies in the world Who shall be admitted to sit upon eternal Thrones Revel 3.21 22. At that time they shall call Jerusalem the throne of the Lord and all the nations shall be gathered unto it to the name of the Lord i. e. his nature whereof they shall be partakers 2 Pet. 1. Neither shall they walk any more after the imagination or stubborness of their own heart Jer. 17. O Beloved Let us go up into this Jerusalem the throne of the Lord Psal 122 1-5 Chald. For the kings of the house of David there are set thrones of judgement thrones of the bouse of David What hinders us but the Kingdom of Satan and the earthly man in
Scripture Deut. 5.32 Ye shall observe to do as the Lord your God hath commanded you ye shall not turn aside to the right hand or to the left such equity is enjoined the King when he sits upon the throne of his Kingdom Deut. 17.18 19 20. This is commanded to all the people Thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left 28.14 Prov. 4.27 Turn not to the right or to the left remove thy foot from evil there 's evil in both extremes the equity is in the midst of them Esay 30.21 as that which is perverse and evil is displeasing to the Lord Prov. 24.17 18. 2. As that which is plain straight and level is pleasing to the sight so that which is just and equal Deut. 6.18 Thou shalt do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and good this is said in Scripture to be right in the eyes of the Lord Thus Judg. 14.3 She is right in mine eyes i. e. she pleaseth me well The Scepter of Christ's Kingdom is a Scepter of rectitude Esay 11.1 4. Chald. Paraph. There shall come forth a King from the Sons of Jesse and the Messiah shall grow up from his Son's Sons with righteousness shall he judge the poor and shall reprove with equity for the meek of the earth so he saith of himself John 8.29 I do always those things which please the Father This is that which the Prophets understand by judgment although it seem to sound otherwise to our English ears Esay 30.18 He will wait to have mercy upon you for the Lord is a God of Judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgement not in anger i. e. in equity i. e. I will correct thee in measure Jer. 30.11 The Reason is 1. In respect of Christ the King himself He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right or upright one Deut. 32.4 And therefore his Scepter and Dominion must be right and equal for shall not the Judge of all the world do right Gen. 18.25 Isai 11.1 4. 2. The Scepter of his powerful Word is the rule of rectitude and therefore it must be right the judgements of the Lord are true and righteous altogether Psal 19.9 and Psal 119.137 Righteous art thou O Lord and upright are thy judgements 3. Subjects they are more apt to be led with Equity than driven with Rigour as the shepherd governs his sheep non gladio sed baculo not with a sword but a staff The cords of a man as Jacob said of his sheep Gen. 4. His Government He is to set up Equity in the earth Jer. 23.5 He comes to judge the earth with righteousness shall he judge the world and the people with equity Psal 98.9 John the Baptist as an Herald proclaims before him Isa 40.3 4. Make straight in the desart an high way of our God Observ 1. Observe we from hence that the Psalmist Psal 45.7 and the Apostle here setting forth the Glory of Christs Scepter displayes not the amplitude and largeness of his Dominion no nor the greatness of Christs power and strength but the rectitude of it whence we may note that the Glory of Christs Scepter and of every inferiour Scepter is not in the greatness of power and strength but in the rectitude equity and right use of the power The Greeks have a pithy speech to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it Observ 2. See the difference between Christs Scepter and all the Scepters of Unchristian or Antichristian Potentates and Princes of the world Christs Scepter is a Scepter of Rectitude a Scepter of Righteousness Unchristian and Antichristian Princes and Potentates have crooked Scepters Scepters of iniquity Whence it is that Satan challenged all the Kingdomes of the world as his own Matth. 4.8 9. and because he had usurped the power our Lord calls him the Prince of this world Joh. 14.30 The Prince of this world cometh The strong man armed keeps his Palace Luk. 11.21 The whole world lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.19 Magna Regna magna Latrocinia Observ 3. Here is a pattern for Christian Kings and Princes eminent in him by whom Kings Reign and Princes decree Judgement to sway the Scepter of Equity such a King was Moses for a King he was Deut. 33.5 c. such a King was David See Notes on Jer. 23.5 Observ 4. Observe what kind of Subjects are upright and just men This must needs follow both 1. Because Regis ad exemplum totus componitur orbis A Kings Example hath a powerful influence upon his people As also 2. Because the Equity of Christs Government cannot be discerned in the world but by the Equity Justice and uprightness of his Subjects Christ acts his works of Equity in the man for what is it for me or thee or any one of us to commend the equity of Christs Scepter when we our selves are not subjects to him but subjects to iniquity It is conceived by some of us that this is to shew forth Christs Righteousness and to hold forth Christs Scepter of Equity There is no question but Christ was and is most just most righteous in all his wayes and holy in all his works But what is that to thee or me if we be unrighteous and unjust his moderation and equity was and is known to all men it needs not our holding forth but it 's an Evangelical Precept Let your moderation be known to all men Phil. 4.5 The King of Israel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right just and good and he calls his Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upright people Deut. 33.5 by which word is implyed what 's only to be done throughout our whole life in thoughts in words in deeds that we should be right and endeavour to do that which is right Observ 5. This shews us a difference between the Law and the Gospel the Law is a Law of rigour the Scepter of the Law is an iron Scepter the Gospel allayes that rigour with the Spirit of Equity Lenity and Meekness the Scepter of the Gospel is a golden Scepter Why tempt ye God to lay a yoke upon the necks of the Disciples which neither our fathers nor we were able to bear Act. 15.10 But what saith the Author and Subject of the Gospel My yoke is sweet and easie and my burden is light Matth. 11.30 Yet I am not ignorant how grosly this Doctrine is mistaken and abused as if the equity of the Gospel not only allaied the rigour of the Law but diminished and abated of our duty and obedience as if the Gospel were glad tidings not of true liberty from the power of sin the glorious liberty of the Sons of God but were a doctrine of libertinism licence and dissoluteness And therefore when we press duties upon
sin and iniquity as much as lies in them from generation to generation for children having no better pattern which they will follow than their Parents example they suck in their corrupt manners as their milk and insensibly drink in their wicked lives as Rachel is said to have stollen her fathers idols This is the cause of the ruines and destructions of Kingdom and Common-weals as the Lord is pleased to give an account of his dealing with the ten Tribes Their Kings took their pattern of iniquity one from other till at length they were carried away captive into Assyria 2 King 17. and the remnant were like them vers 41. And the like account the Lord is pleased to give why he rejected the Jews Josiah a good Prince left an eminent example to his sons after him who every one corrupted his way 2 Chron. 3.6 yea these ruines which have befaln this land were by Wise men foreseen in the corrupt manners of youth in places of education Exhort 1. Whoever have good Parents let them endeavour to inherit what is good and of God in them 1 King 3.6 2 Tim. 1.5 Exhort 2. To those who have evil Parents as the Hebrews had Let them not look upon what is next them for an example as the brute beast looks only at what is present but look higher at what is more eminent and excellent if none of own progenitors were exemplary in goodness Let us be followers of God as his dear children Eph. 5.1 For is not he thy father that bought thee c. Thus Esay bids us look to Abraham And St. Peter sets the Example of Christ before us that we should follow his steps for as Rivers farther off their Fountains are either brackish or soil'd and muddy So the more remote from the Fountain of life c. Aetas parentum pejor avis c. When Asa saw the wicked life of his Father Abijam who followed his father Rehoboam who imitated Solomon only in his Apostacy Asa looked beyond all these his Progenitors and looked up to David 1 King 15.11 Asa did that which was right in the eyes of the Lord as did David his father as if he had had no Father intervening between him and David Amaziah imitated Joash but the Scripture implies he should have imitated David 2 King 14.3 Therefore the holy Spirit Ezech. 20.13 hath reference to the story in the Text The house of Israel rebelled against me in the wilderness and vers 18. I said unto their children walk ye not in the statutes of your fathers All flesh is grass Zach. 1.4 5 6. There is also reason from the infirmity and weakness of persons present whose lives are pryed into bodily presence is weak virtutem praesenten odimus semotam ab oculis quaerimus invidi The Pharisees would build the Prophets Sepulchres whom their fathers slew Jehosaphat is commended that he walked in the first ways of his father David 2 Chron. 17.3 David's first ways were rending a lion the devil a bear the flesh a Goliah the world Observ 3. Obedient and good children of vitious Parents ought if I may so say to seek to make God amends for their fathers sin to expiate as much as lies in them their fathers iniquity according to which the Jews said of a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort That Parents give good examples to their Children lest they being examples of sin they may be also made examples of punishment as these in the Text were The Fathers of the Hebrews tempted God proved him and saw his works forty years Hitherto we have heard the sins of the Fathers with the first aggravation they tempted God though they saw his works The second aggravation is taken from the continuance of time how long they tempted him and that is forty years These forty years are here added to vers 9. signifying the long continuance of the fathers in their sins but Psal 95. they are added unto the verse following and so signifie the continuance of Gods grief for their father sins And divers of the Ancients are of this judgement which reading also the Apostle himself approves of vers 17 18 29. But with whom was he grieved forty years c This diverse pointing of the words is very ancient but to whether of the two soever we joyn the forty whether to the fathers sinning or Gods grief for their sins the sence amounts to one and the same thing although differently applyed as I shall shew in the application of them both Mean time let us consider them as our Apostle applies them The number of forty is a mystical number sometimes of temptation to sin sometime of sin it self sometime of punishment for sin sometime repentance for sin I shall give examples of these 1. Our Lord was tempted forty days in the wilderness Matth. 4.1 2. 2. These fathers of the Hebrews sinned forty years 3. For their sins sake their children were to bear their punishment forty years Numb 14.33.34 Thus the people of the old world was wasted away and blotted out of the earth by forty days and forty nights rain Gen. 7.4 4. The same number signifieth also repentance and sorrow for sin And therefore forty days were allowed the Ninevites for their repentance The reason of this long continuance in sin may be conceived from consideration of the iniquity it self c. See Notes on Rom. 6.19 Observ 1. Sin lasts long and will continue long unless by the mercy of God through Jesus Christ it to be destroyed Iniquity burns like a fire Esay 9. and like fire it increaseth and goes not out alone unless it be quenched by the Spirit of God which is as water Joh. 4. and 7. It grows and encreaseth like the Crocodile which the Naturalists say groweth while it liveth and therefore God hath provided the Ichneumon to kill him c. and iniquity encreaseth and grows and would never dye But the good God hath sent the Lord Jesus Christ who out of meer grace and love to mankind by death destroys him who hath the power of death Rom. 6.6 Eleazer slew the Elephant 1 Macch. 6.46 Observ 2. From what we perceive in this number forty we may collect that there are many Mysteries intended by the holy Spirit in numbers such there are in the numbers of three and four and seven and ten and twelve and the compound numbers and as this number of forty imports temptation tryal of Faith sin punishment and repentance for sin so the number fifty notes remission and pardon of sin whence it was that the fiftieth year was the year of Jubilee Lev. 25. Observ 3. Some there are that continue long time in their perversness and unbelief and harden their hearts This was the condition of this people both in the wilderness and in the Land of Canaan against whom the Prophets every where complain Esay 1.4 Ah sinful nation a people laden with iniquity c. and 5.6 Why will ye be smitten any more c. Yet
in the City hubbubs and much prattle and talk He who finds this hidden treasure must yet hide it He lives not to the world to the world he is not as 't is said of Enoch that he walked with God and was not for God took him he sells all he hath and he buyes this field he parts with all he hath all his sins yea he prefers Jesus Christ before all things I preferred Wisdom before Scepters and Thrones and esteemed riches nothing in comparison of her Wisd 7.8 saith the Wise man and he is the true Wise man indeed who does so But wisdom that is hid and treasure that is hoarded up what profit is there in them both Ecclus 20.30 And therefore that wise Scribe who is instructed unto the kingdom of God is like a man that is an housholder who brings out of his treasure vetera nova things new and old Matth. 13.52 i. e. the letter and the spirit saith Basil Christ hidden in the figure and reveiled by the Spirit Christ yesterday under the Law and to day under the Gospel This is that which the Lord promised Lev. 26.10 ye shall eat old store and ye shall bring forth the old because of the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus inveteratum that which is old and made and accounted old Such are the figurative Scriptures Jesus Christ yesterday which are brought forth for the soul to feed upon nothing must be left because of the new spiritual food Jesus Christ to day Thus Josuab 5.11 They did eat of the old corn of the land on the morrow after the passover unleavened cakes and parched corn the self same day They did eat of the old corn the same spiritual meat 1 Cor. 10. Jesus Christ yesterday and parched new corn the same spiriritual food Jesus Christ to day 1. He then that will be a Minister of Jesus Christ must be paterfamilias a father who out of love must be careful and provident for his children 2. He must be a storer one who hath a treasure a little store will not be sufficient it will be soon spent it must be a treasure 3. And that treasure must be his own it shall be in him a well of water springing up into the everlasting life Joh. 4.14 A Cistern will be soon empty and it will afford no more than is put into it It must be his own not borrowed not taken upon trust there is too much of that comodity now-a-days many fail by this kind of trading much of this stuff vented out of the memory not out of the heart Whereas the good man out of the good treasure of his heart brings forth good things the Spirit out of the letter the new out of the old Jesus Christ to day out of Christ yesterday Repreh 2. This may justly reprove us all that we are so supine and negligent not regarding the time Jesus Christ is to day even in these our days and in these our days all things that are written are to be fulfilled For all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these days Act. 3.24 They have emptied themselves into these times ut impleretur Joh. 1. Grace and truth Yet who of us Beloved regard the time who sadly thinks upon this hodie as he ought who considers that all the types and figures of Jesus Christ yesterday in the old Testament ought to be fulfilled in him hodiè under the New Testament We can take notice of all other times but these A Mart or a Fair or Exchange time c. pass not without our observance and for every thing there is a time times fit for such or such a comodity as will be for our advantage we are awake unto But how sharply yet how slowly doth our Lord reprove the Jews and many of us Ye hypocrites ye can discern the face of the skie and can ye not discern the signs of the time Matth. 16.3 How do we trifle away our precious hodiè our to day while as if we lived to an outward Christ not Christ Emmanuel with us or in us every man is a Novelant Act. 17.21 when we hear vers 31. we then commonly vers 32. O how justly may we fear that the Lord Jesus may truly say in this his day the same to us which he speaks to Jerusalem Luk. 19.42 O if thou hadst known c Exhort To take notice of the time and know our own day Christ is hodiè Among those who came to David to Hebron to make him King there are reckoned up the children of Issachar 1 Chron. 12.32 The Text saith of them That these were men who had understanding of the times to know what Israel ought to do And doubtless it 's a great point of prudency to know the times and what is fit for Israel to do in every time Jesus Christ the true David is hodiè to day it is his time and 't is our time The sons of Issachar knew well that was a fit time to make David King and to turn the Kingdom of Saul to him And therefore they went up to Hebron and there made him King And truly St. Paul had like understanding of these times and warned the Athenians of them times fit for a very like purpose to make the true David King over us and to turn the Kingdom from the house of Saul unto David Saul is a type of the Law reigning as David is a type of Christ in many places of the Prophets Paul therefore tells the Athenians Act. 17.30 That the times of their ignorance God winked at what then is fit to be done He now commands all men every where to repent Why so vers 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained i. e. Christ Jesus David foretold of this long ago He cometh he cometh to judge the earth He shall judge the world with righteousness and the people with his truth Psal 96.13 For this reason God commands all men every where to repent It is the day wherein the true David is to be made King to judge the world in righteousness And why then go we not up to him to Hebron why are we not joyned unto him by Faith Hebron is Conjunction to anoint him King over us Other Lords have ruled over us too long as I shewed ye the other day out of Esay 26.13 Since by the law the true Saul hath long reigned in our mortal body Mark what reasons the Israelites use 2 Sam. 5.1 2. 1. We are say they thy bone and thy flesh so Paul saith of the true David Eph. 5.30 2. Even then when Saul was King then David led out and brought in Israel David was yesterday even when the Law reigned he led the true Israel out and in he was the Minister of Circumcision 3. The Lord hath decreed this that his Son should be Captain of our
of the Life of God Ephes 4.18 which by reason of iniquity hath long disappeared and hath not been seen in the world how Godly soever we will seem to be The life of God which is Christ himself hath been slain in that spotless innocent harmless Lamb of God who hath been slain from the beginning of the world Revel 13.8 That Lamb that was dead and is alive for evermore Revel 1.18 and 2.8 That life shall now appear in the Saints when Christ which is our life shall appear then shall we appear with him in Glory Col. 3.4 Observ 6. See then O Christian Man to whom thou owest all preservation from evil whether sin or punishment All Salvation is from Jesus to whom thou owest all enabling to do good or to know whether good or evil the principle of all these is Christ He hath told me whatsoever I have done is not this the Christ Joh. 4. Ye have received an unction from the Holy One whereby ye know all things 1 Joh. 2. 1. Jesus Christ is the same for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This will appear to name no other evidences by the particular Offices as King Priest and Prophet these three were anointed ones according to which Jesus is called Christ 2. The true Melchizedech Hebr. 7.3 without end of life c. and because he is so he hath an unalterable Priesthood vers 24. This the Lord hath sworn Psal 110.4 Thou art a Priest for ever after the order of Melchizedech And this the Jews confess unto our Lord that they had heard out of the Law that Christ abideth for ever Joh. 12.34 This is that which the Scripture calls the day of eternity 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he is a King for ever Heb. 1.8 Unto the Son he saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom 2 Sam. 7.12 13. When thy dayes shall be fulfilled c. never made good in Solomon but in Jesus Christ the King God establisheth the Throne of his Kingdom for ever 1 Chron. 17.12 14. Psal 72.5 They shall fear as long as the Son and Moon endureth and 89.36 37 38. Dan. 2.44 and 7 14-27 Luk. 1.32 This is called an everlasting kingdom 2 Pet. 1.11 3. He is a Prophet for ever Deut. 18.15 16 17 18. Isai 30.20 21. and 55.3 4. I have given him ducem praeceptorem a guide and a master or teacher unto the people Hos 10.12 He shall rain Righteousness upon you Joel 2.23 Marg. A teacher of Righteousness Dan. 9.24 The end of all this teaching is to bring in everlasting Righteousness by the preaching of his everlasting Gospel Revel 14.6 And for this end Christ the Prophet according to the Spirit abides for ever Isai 59.21 One is your Master even Christ Matt. 23. Exhort Would we be then like unto Jesus Christ everlasting as he is for ever Let us then be holy as he is holy merciful as he is merciful pure as he is pure So St. John reasons 1 Joh. 3.2 We know that when he shall appear we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himself as he is pure Holiness is the only way to happiness Obedience to the everlasting Gospel is the way to the everlasting Kingdom of our Lord Jesus Christ St. Peter hath surveyed it and described unto us the several stages of it and exhorts us to walk in it 2 Pet. 1.5 Giving all diligence add unto your faith virtue c. vers 5.11 Repreh This justly reproves those who worship a false Christ and neglect the true worship the Servant and neglect the Lord who acknowledge such a Christ and such a Religion and service of him as shall not last for ever but must be cast out such are they who plead for an eternity of sin that must last for ever and such a Christ as came not to save us from our sins and to take away the sins of the world such an one as is not able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost but such an one that likes sin well that it should be in us not reign but remain Little do we consider when we thus speak that we profess our selves servants unto sin and are enemies to our own freedom even the glorious liberty of the Sons of God wherewith Jesus Christ hath or shall make us free Little do we consider that while we covet we are servants to covetousness while we envy we are servants to envy c. doth not the Oratour himself acknowledge as much Si servitus sit obedientia fracti animi atque abjecti quis neget omnes leves omnes cupidos omnes denique improbos esse servos Doth not the Apostle speak so much expresly Rom. 6 6-16 Know ye not c. If ye obey then are ye servants 2 Pet. 2.19 and such a servant shall not abide in the house for ever Doth not our Lord say as much but the Son abideth ever Joh. 8.34 35. Consol This is a great Consolation to the people of God Jesus Christ is the same for ever This takes off our distracting and distrustful thoughts concerning our Children after us for even the light of Nature taught the Philosopher thus much That if Souls after death were troubled with any cares they are for their Children which they leave after them how long they know not What then though thou leave a numerous Issue to Posterity the Christian soul knows well that Jesus Christ is for ever and he will be an everlasting Father to his Children This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Adam which we turn the manner of men 2 Sam. 7.19 to take care for Posterity which care the Lord there takes of David's Issue and will take of the Children of every true and faithfull Parent Jesus Christ is yesterday the same and to day and for ever A short Text but comprehends much matter and the Argument of it extends from eternity to eternity and therefore as it hath afforded us much already so it will afford us yet more The Text may be considered with reference to the words precedent and consequent 1. Precedent and so they may be understood as an object of the Christian Faith by apposition follow their Faith what Faith This Jesus Christ yesterday c. as an argument à pari and reason of the former exhortation As Christ hath not been wanting to them having given such to rule over them the end of whose conversation was Jesus Christ 2. As referred to the words following they are a motive to stability and constancy in the Faith As Christ abides the same so might ye also so continue in the same Doctrine and Faith and Life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same imports the eminency and excellency of Christ and his immutability and unchangeableness See Notes on Hebr. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâ—sts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of
But the Apostle tells us That the flesh lusteth against the spirit And so it will do But to whom doth the Apostle write so Is it not to the Galatians they were as yet little Children young and weak ones Gal. 4.19 And doth not the Apostle say That the spirit lusts against the flesh Yes but I find a strong inclination to my former lusts and would gladly do them Yea but follow thou the lusting of the spirit and by that means thou mayst not do the things that thou wouldst Thou wouldst hate thine enemy and because hatred is universi generis thou wouldst hate all that belong to him even to his beast Exod. 23.5 If thou seest the asse of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him walk in the spirit and follow thou the lusts of it and thou shalt not fulfil the lusts of the flesh But alas I have tryed often and have been often foiled God sometimes suffers the weak silly man to fall that he may know how weak he is in himself and may seek his strength in God Thus Peter was over hardy and presumptuous of his own strength he would dye with Christ that he would And therefore the Lord suffered him to be foil'd and be afraid at the voice of a silly maid Thus a wise Commander in war will cause some cowardly Lubbar to be well cudgelled and beaten that he may find his strength But thou art yet but a child and therefore though thou be foiled yet there 's pardon for thee So our Apostle assures thee 1 Joh. 2.12 I write to you children that your sins are forgiven you The Lord expects no more of thee than thou art able to do and though he set thee to fight with a stronger enemy than thou art able at present to grapple withal yet be not dismayed what thou canst not do he 'l do for thee for he knows well what thou art able to do and will not suffer thee to be tempted above what thou art able and as the child is so is his strength Judg. 8.20 21. There Gideon bad his son Jether fall upon the two Kings of Midian but Jether was afraid saith the Text because he was a child The two Kings of Midian now terrifie thee Midian who are they the false judgement these Midianites are a very potent people the young children of God are extremely afraid of them they fear the false judgement of the world they stand much upon their reputation in the world especially they fear the two Kings of Midian who are they Zeba and Salmunna i. e. killing and bloudy zeal and commotion and tumult two terrible Kings that now reign and thou art afraid of them because thou art a child but Gideon pardons thee he who breaks and destroys Midian so Gideon signifieth and when he bids thee kill them he doth it himself Esay 9.4 And as he doth so do thou likewise consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your mind Heb. 12.3 But I shall one day perish before mine enemy as David speaks despairingly then what shall become of me The Lord whose Soldier thou art he takes notice of all and every one who fights his battles And indeed I fear they are not so many but that they may be easily noted by him who tells the number of the stars and calls them all by their names Thou art enrolled in his matricula Though thou dye in his quarrel and thine enemy be not throughly overcome yet it is the Soldiers honour that he dyed fighting the crown of life is laid up for thee I have fought a good fight saith the old Soldier I have kept the faith Henceforth there is laid up for me a crown of righteousness which God the righteous judge shall give me at that day and not only to me c. 2 Tim. 4.8 Mean time thy name is written in the Book of the Lords war and warriours Numb 21.14 In the book of Jashar among the righteous And comfort thy self and others with these words 3. This is the victory that overcomes the world our faith This is somewhat an hard saying and will require some explication of two terms what 's meant 1. By Faith 2. Victory 1. Faith is here not abstractly and nakedly to be understood but concretely as joyned with hope which we call confidence and with patience and other graces annexed thereunto And thus the Apostle understands it Cast not away your confidence which hath great recompence of reward for ye have need of patience Heb. 10.35 36. Confidence is compounded of Faith and Hope And as the Apostle here understands it it includes patience also And where Faith is called a shield Ephes 6. It 's not properly to be understood of Faith but as concrete with patience whose property it is to defend and keep possession of the soul as our Saviour speaks In patience possess ye your souls Luk. 21.19 Thus where it is said be faithful unto the death and I will give thee the crown of life patience is involved in Faith whose property it is to endure vincit qui patitur This Faith is said to be the victory a speech which according to us seems very improper The meaning is Faith is the cause of the victory Faith is the weapon the Saints use for obtaining of the victory 1. I shall make proof of this point 2. Shew the reason of it 3. Answer an objection 4. Lastly make use of it to our selves 1. The proof of this is evident as by other places of Scripture so especially Heb. 11. which is a list of all the notable Captains and Soldiers of the true Josuah who by faith overcame kingdoms wrought righteousness obtained promises waxed valiant in sight put to flight the armies of the Aliens 1. They overcame kingdoms typified by all those seven Kingdoms in the Land of Canaan overcome by Josuah Thus as the Heptarchy in this Land was reduced to the soveraignty and dominion of one Kingdom so it is in this our Land when the seven Nations the Heptarchy is subdued in us when the many Lords that have ruled over us are now subdued and all brought under the subjection of one King then the Lord our God and Christ is all in all then his Kingdom is come and his will is done Esay 26. therefore 't is added they wrought righteousness Thus when the Lamb hath overcome the kings Apoc. 17. 't is added that they who were with him were called and chosen and faithful 2. The reason of this will appear from the consideration of that power which is imparted unto the Saints of God through Faith in Jesus Christ vers 5. for whereas all power is given to the natural Son of God Jesus Christ Matth. 28. So that he is equal with God Phil. 2. and so the Jews themselves argue Joh. 5.18 He said God was his Father making himself equal with God Hence
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
1 Cor. 6.9 Gal. 5.21 If we love our own Souls let us not spare one of them Saul spared those who to us might seem most fit to be spared the King of the Amalekites and the best of the cattle and these for sacrifice But the Lord will not have evil done that good may come thereby he hates robbery though for burnt offering Let us not therefore spare one of them though we pretend they shall be servants to us like the Gibeonites to draw water tears of contrition the sparing of these cost Saul his life 1 Chron. 10.13 and an Amalekite had an hand in his death 2 Sam. 8.9 10. Pray to the Lord for strength to subdue our iniquities to send the stronger one that may subdue them and to receive us graciously O Lord other Lords besides thee have had the dominion over us but in thy name we will trust Observe then who and what ought to rule us who else or what else but Christ and his Righteousness That 's the King that reigns in Righteousness Isai 32.1 He who shall judge the world in Righteousness Psal 9.8 The Prophet David foreseeing the coming of the Lord our Righteousness to rule and judge the world exults and rejoyceth exceedingly Psal 96.10 11 12 13. Say among the Heathen the Lord reigns c. for he cometh he cometh to judge the earth he shall judge the world with righteousness Acts 17.31 To Judge in the Sacred Tongue is properly to Rule and Govern such were all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges whom the Lord raised up to Rule his People throughout the Book called of that name And when they said to Samuel make us a King to judge us 1 Sam. 8.5 that is to rule and reign over us they chose unrighteousness to reign over them and rejected the Lord and his righteousness vers 7. They have rejected me saith the Lord that I should not reign over them When wicked men bear Rule then iniquity reigns and on the contrary where-ever the Governours are good there not the man but God himself and his righteousness bears rule So said Gideon when the People of Israel offered him the Government over them Judg. 8.22 Rule thou over us both thou and thy son and thy sons son also Gideon said unto them I will not rule over you neither shall my son rule over you the Lord shall rule over you O that there were such an heavenly moderation in all Governours Secular and Ecclesiastical that all and every one could be content that God and his Righteousness should rule over them O that every man in this place could and would truly say and endeavour to effect what he saith I will not rule over you the Lord shall rule over you It was the speech of King Agrippa as Philo reports it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St. Peter exhorts the Elders that they should not Lord it over Gods heritage but be examples to the flock Christ is the Chief Shepherd the Lord and Master 1 Pet. 5. O that there were such an heart in all under Authority that they would resolve that the Lord should rule over them Children must honour their Parents in the Lord for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. Righteousness must rule them Fathers must bring up their Children in the nurture and admonition of the Lord the Lord and his Righteousness must rule them Ephes 6.4 Masters give unto your servants that which is just and equal justice and equity must rule them knowing that you also have a master in heaven Coloss 4.1 The Lord governs in Righteousness and the same Righteous Master must rule the Servants Ephes 6.5 Servants be obedient to your Masters as unto Christ not with eye-service but as the servants of Christ and doing the will of God from the heart with good will doing service as unto the Lord knowing that what good soever any man doth the same he shall receive of the Lord whether he be bond or free The good Servants are not the Servants of men but of the Lord and his Righteousness O beloved did all orders of men and every man in his rank thus yield up themselves servants unto God and his Righteousness what a golden age would presently appear No man would oppress another no man would do violence to another no man would kill or steal or lye Isai 11. All the people would be righteous every man would be subject to every man for his good and God should be all in all As vers 2. we are by profession dead unto sin and shall we so contrary to our profession live in it we are baptized into Christs death we are wholly dead and buried with Christ and all this That the body of sin might be destroyed that henceforth we might not serve sin and shall we yet serve it Christ is raised up from the dead that we should walk in newness of life and shall we yet walk in our lusts in our lusts that by our profession should be dead ye are now alive unto God can ye be dead in sin yet alive unto God vers 12 13. God and his Righteousness ought to reign in you and therefore sin must not reign in you vers 14 15. There is a Prolepsis the motions unto sin are many stirred up by the Law Rom. 7.5 to which he answers that you mistake your condition Ye are not under the Law but under Grace Vers 16 17 18. No man can serve two Masters if therefore ye serve sin ye are servants of sin if righteousness then are ye the servants of righteousness But ye are free from the service of sin and therefore that hath no more power no more interest in you no more than a Master hath power over ye when ye are made free therefore ye are the servants of righteousness NOTES AND OBSERVATIONS UPON ROMANS VII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I was alive without the Law once IN Chapter 6. our Apostle having discoursed touching the dismission or discharge of our sin from having any Rule or Authority in the Man In this 7th he discourseth concerning the cessation or ending of the Law and the discharge of it also from the Power and Dominion over the man vers 1 6. and both these through the Grace of Jesus Christ In the discharging of the Law from his Power and Dominion over the Man he had told us vers 5. That the motions of sins which were by the Law did work in our members to bring forth fruit unto death c. which is a ground for a main Objection For if the motions of sin be by the Law it should seem the Law it self should be sin or sinful and then what difference were there between the Law of Moses and the Laws of the Heathen which are sin and sinful for the statutes or customes of the people are vain Jer. 10.3 And if the Law were sin the Lawgiver must also sin in making such a Law and then what difference were there between