first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
〈◊〉 〈◊〉 which the Etymologist understands quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missi in viam such as are set in the way And thus they who are ready to enter into the wedding Chamber are such as the Lord hath set in the way of his steps Psal 85.13 Righteousness shall go before him and he shall set us in the way of his steps the Vul. Lat. hath paratae i. e. made fit and as we turn it ready Now how are the Virgins made ready or prepared for entrance into the Bride-Chamber It 's a long work and requires many acts which yet may be reduced into two general ones 1. the Law 2. the Ministry of John Baptist Correction Instruction both which are wrought by the divine Light Ephes 4.14 Awake thou that sleepest arise from the dead and Christ shall give thee light which are both together Psal 94.12 Blessed is the man whom thou correctest and instructest out of thy law that thou maist give him rest from the days of adversity This correction the Lord himself works by his Law which is our Schoolmaster unto Christ and polisheth or prepareth and maketh us ready for entrance into his rest 2. the second preparation by John Baptist's Ministry is the Doctrine of Repentance and amendment of Life tending to the same entrance So that we see there must be a preparation a making ready of the Virgins before the meeting of the Bridegroom much work before their entrance in unto the Marriage-feast The fruition of everlasting bliss and happiness is with the Lord the wise Virgin-souls enter into the Wedding-chamber with him they live with him they reign with him they are glorified with him they sit with him in heavenly things they are ever with the Lord. No entrance into Righteousness or Life or Peace or Joy or Glory without him He who is the glory of his people Israel the righteousness 1 Cor. 2. the eternal life 1 Joh. 5. the peace Eph. 2. Hence we may consider how partial is our self-love how full of flattery that we can perswade our selves into a good opinion of our own estate that we shall enter into life with the Lord Jesus yet not die with him that we shall reign with him yet not suffer with him whence note that eternal Life is a state a condition to be entred into wherein really we are not yet entred This may serve for reproof of those fools who are without and unprepared for entrance into the Wedding-chamber as their empty Lamps their Garments of the old Man evidently declare them yet so fancyful they are so full of imagination that they think themselves within the Marriage-room These go not in with the Bridegroom through the door of mortification they climb up some other way Joh. 10. But let us from their Example be exhorted to prepare our selves that we may be found worthy to enter with our Lord into his Rest And the door was shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The event of the Bridegrooms coming is joyful to the wise Virgins they enter into the Bride-chamber where they are secure the door being shut sad unto the foolish who come and petition but too late and are excluded so that for the security of the wise the door is shut Ye remember the 12 first Verses of this Chapter are wholly the Protasis or Proposition of a Parable without any Reddition at all to it except only in the 13. Verse It 's left therefore to us to enquire what 's here meant by the door and what by the shutting of the door What a door is we may understand by the uses of it as to keep some things or persons within or without to open and shut to let in and let out it 's the common passage in and out of the house By the door here is meant the entrance into the Kingdom of God which is the mercy of God in Christ and Faith in him for so Christ calls himself the door Joh. 10.7 9. and Faith is called the door Act. 14.27 whence it is that Christ and Faith his Name and Faith in his Name are taken promiscuously one for other Gal. 3. 1 Cor. 13.5 Examine your selves whether ye be in the faith know ye not that Jesus Christ is in you except ye be reprobates So Act. 3.16 They also who preach Christ or preach the Faith have a door opened to them such a door Paul had at Ephesus 1 Cor. 16.9 and he intreats the Colossians to pray that a like door may be opened to him Col. 4 3 4. Through this door he went in to the Thessalonians 1 Thess 1.9 2. This door which is Christ and Faith in him is opened by the Lord when he enclines the Ear or enlightens the Understanding and perswades the Heart to admit and receive the word of Faith and thus Faith is said to be the gift of God Act. 10.43 Ephes 2.8 and thus the Lord opens the door of Faith Act. 14.26 3. This door of Faith is also opened by the assenting of our Judgment and consenting of our Wills unto the divine Truth reveiled unto us by the word of Faith and Preachers of it And thus that which is in the former respect called the gift of God in this latter regard is the duty of man which the Lord requires of him as Rev. 3.20 Behold I stand at the door and knock Thus the Lord Jesus may be said to knock by the Word of his Grace and his Ministers the Publishers of it when he manifests himself unto his Believers and obedient ones Joh. 14. Thus the door is opened by the Lord perswading and the man yielding and consenting as Esay 50.5 The Lord God opened mine ear and I was not rebellious 4. The door which is Christ and Faith in him is here said to be shut It is not here said who shut it but that will not be hard to understand now we know who opened it though the shutting of the door be in an inverse order For 1. The Lord reveils his word 2. He opens our ears and hearts whereby we may hear consent and obey So the Lord opened the heart of Lydia Act. 16. But in shutting the door it is otherwise for God speaks once and twice ofttimes and man regards it not Job 33. yea man he opposeth the word of God and shuts his heart against it contradicts and blasphemes it when the man thus shuts the door of his heart against the Lord and the word of his Grace it is just with the Lord to yield such a one up to a mind void of judgment and to open the door of Faith to such as are disposed by Gods preventing Grace thereunto Act. 13.46 Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken unto you but seing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the gentiles So also Esay 6.9 see Gods judgments for disobedience Hence we learn that they are worthy to
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
say thou lovest thy God with all thy heart when thou knowest thou lovest the world ye Adulterers and Adulteresses c. wouldst thou believe thy Wife should she say she loved thee while she prostitutes her self unto another man And art thou the loving Spouse and Wife of thy Maker yet lovest his enemy thou doest ipso facto become his enemy Inimicus Dei constituitur Jam. 4.4 The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 how can thy love proceed from a pure heart when thou sayest thy heart cannot be pure How can thy faith be unfeigned when yet thou believest not thou art able to love the Lord thy God with all thy heart Love will suffer nothing to intervene to separate from the party we love that may hinder union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know well the contrary doctrine is and hath been taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's an holy thing to prefer the truth before all Opinions and Authority of men Our Lord and his Apostles when they taught the Gospel they gave not precepts to be done in another life but in this life and therefore Act. 5.20 The Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable that our Lord speaking of this Commandment doth not cite these words out of Exodus wherein is contained the Law out of Mount Sinai but he quotes them out of Deuteronomy cap. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles out of Mount Sion and such is this Besides since the nature of this command is such that without it the Eternal Life cannot be obtained surely our Lord would not have prescribed this precept to be done in this life if it had been to be reserved for the Eternal Life Now that this precept is of that importance that without it the Eternal Life cannot be obtained and by observing it the Eternal Life may be obtained appears by Luk. 10.25 where the Lawyer askes our Lord What shall I do to inherit Eternal Life Our Saviour answers him then vers 28. This do and thou shall live Now Beloved consider advisedly it concerns every soul which hopes and desires the Eternal Life if this be a necessary condition for the obtaining Eternal life surely if Eternal Life be possible to be obtained it must also be possible to love the Lord our God with all our heart If otherwise the means be impossible the end also must be impossible and its all one as to say thou shalt not inherit eternal life The Rule is well known Conditio impossibilis aquipollet negativae Christ hath paid the ransom for all but for whom effectually is it not for them who believe in him love him walk in all obedience unto him 2 Cor. 4.10 11. and 5.14 1 Pet. 4.2 A great Prince pays a ransom for a multitude of Captives but this he indents with them that they shall ever afterwards be his Subjects love and obey him The Lord Jesus is that great Prince and the Saviour he hath paid that ransome for us who were captives unto Satan and sin and iniquity and he upon the like terms hath paid the ransom for us that henceforth Rom. 6.6 that we being delivered out of the hands of our enemies should not serve sin but should serve him in holiness and righteousness Luke 14.17 And he no doubt who does so he loves God with all his heart The contrary opinion hath gotten ground in the minds of men 1. partly from the authority of one of the ancients 2. Partly from an inbred listlesness in the most of us to whom it may be truly said that quae nolumus difficulter credimus those things we would not we hardly believe and as true is that saying proclives sumus a labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God will cost us all we have and all we are we are hardly brought off to think 't is impossible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed non tantùm quod currendum quà m quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazie disposition but if this command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Act. 5.20 no nor have been said to be fulfilled in this as it is said of David 1 King 14.8 David kept Gods Commandments and followed him with all his heart to do that which was right in his eyes so it is recorded of Josiah 2 King 23.23 that he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practice of the Saints Psal 119.2 They keep his Testimonies and seek for it with their whole heart whence we may reason thus that if David thus loved the Lord his God under the dispensation of the Law when the Lord gave amore scanty measure of his Spirit how much more is expected of us under the Gospel when what the Law could not do God sending his son c. Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ strengthning me certainly by how much the more the spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandment to love the Lord with all our heart soul mind and strength I shall end all with exhortation that we would thus love our God but indeed what need is there of exhortation if the eyes of our understanding were opened how could we be but ravished with the love of our God That is worthy of love which is good could the Philosopher say then most amiable and lovely is the best Amor meus pondus animae meae Whence it is that all and every creature inclines to their proper place the Fowls into the Air the Fishes into the Sea the Stone to the Center Is it not that those are their rest Tell me whoever thou art in what creature hast thou ever found a true Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid and lasting rest so far we find him nihil aequè gratum est adeptis quam concupiscentibus There is no creature so acceptable in the enjoying as in the desiring Let me appeal to the experience of the Amoretto whether he soon loth not that which he most loved The example of Ammon 2 Sam. 13. is of large extent v. 2. he was so vexed that he fell sick for his sister Thamar and waxed lean from day to day when he had enjoyed her he hated her
and accurately distinguished from their life works and manners for 't is possible their works may be corrupt and evil though their doctrine be sound and good We seem by this doctrine to introduce a possibility of doing what the Law requires whereas Faith and Works are every where opposed Faith and Works are not opposed but Faith and the Works of the Law are opposed Observ 6. The Lord wills the observation and obedience unto his Law by whomsoever it is taught whether they be scribes learned only in the Letter as these were or Scribes taught unto the Kingdom of God Mat. 13. Obs 7. The Lord wills that the Multitude and his Disciples perform all outward obedience unto the Law of God the Scribes and Pharisees had taught the people that and no other so Mat. 5. they taught them that they should not Kill not commit Adultery not forswear themselves c. They urged the Law no farther than the outward observation of it nor knew they or would acknowledge any other obligation to the Law beside only the outward yet was the Sect of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most exact Paul was a great proficient herein who professeth Act. 26.5 that he had lived blameless Gal. 3.16 where by the Law he means the Law of Works whereof the Magistrate could take cognizance not the Law of the Spirit of Life for the Magistrate cannot see nor punish any breach of that Law which therefore Clemens Alexandrinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore St. Paul tells us Rom. 7.7 That he had not known Lust to be sin unless the Law had said Thou shalt not Lust Whence Josephus a learned Pharisee blames Polybius that excellent Historian because he ascribed the death of Antiochus to Sacriledge which yet he never effected but only intended for saith he to have a will to commit that sin if he did it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then whereto the Pharisees doctrine tended even to the outward observation of Gods Law and no further This and this only the Scribes and Pharisees taught and in this the Lord commands the Multitude and his Disciples to obey them Whence it appears that the Lord requires and esteems actions outwardly good the outward observation of his Law which is much to be observed by them who think that God takes no notice of outward particular actions Observ 8 Note hence the excellency of the Christian Doctrine above that which was taught by the Scribes and Pharisees The Scribes and Pharisees taught men that they should not kill so that if their Disciples laid no violent hands upon men they were not guilty of murder but the Christian Doctrine forbids anger whence murder proceeds and hatred and malice and tells us That he who hates his Brother is a murderer The Scribes and Pharisees forbad Adultery and if men abstained from the outward act they were held innocent and guiltless The Christian Doctrine forbids the lusts of the flesh 1 Joh. 2. and intention of the heart He who looks upon a woman to lust after her hath committed Adultery with her already in his heart It is true that which Zophar tells Job that he would shew him the secrets of wisdom Job 11.6 For the Law is not only Literal but Spiritual also The Tables of the Law were written within and without so was the Roll that was given to Ezechiel chap. 2.10 and the Book given to John Rev. 5.1 All which requires an inward and outward Righteousness Righteousnesses holy Conversations and Godlinesses 2 Pet. 3. The Scribes and Pharisees taught the outward Writing outward Righteousness outward Conversation and they were very strict therein The Lord teacheth his Disciples That unless our Righteousness exceed the Righteousness of the Scribes and Pharisees we shall in no wise enter into the Kingdom of Heaven That Righteousness which must exceed another must comprehend all the other and add more to it It 's a known Principle and that which needs no demonstration no proof at all it s the ground of after demonstrations Majus comprehendit in se minus If therefore the Righteousness of Christ and his Apostles which he requires of them must exceed that of the Scribes and Pharisees and that upon the greatest of penalties Surely the Righteousness of Christs Disciples must contain that Righteousness of the Scribes and Pharisees in it Repreh The false Disciples who pretend Faith in Christ and obedience unto his Chair yet are not obedient unto the Chair of Moses who come short of the Righteousness outward of the Law The Scribes and Pharisees taught that men must not Kill the pretending Disciples of Christ and those more Refined and Reformed Kill and destroy one another The Scribes and Pharisees taught men that they should not commit Adultery The pretending and seeming most reformed Christians Rant and Whore and live in all outward uncleanness Yea herein the old Pharisees were better than the new they taught the Law the new ones teach and believe that they are saved by a bare Faith Exhort 1. If the Scribes and Pharisees do Moses's work and draw men let us yield our selves to be drawn unto Jesus Christ by them Exhort 2. To those who sit in Christ's Chair and preach the Gospel that they would teach by words and works It is said of our great Master that he was potens Opere Sermone mighty in Word and Deed. Observ 9. What great commendation it is for a man to be Orthodox and of a right judgement and opinion touching divine truth which is cryed up now a dayes as if it were the principal part of Christianity for men may be Orthodox and sound in their opinions yet wicked in their lives Such here were the Scribes and Pharisees Obj. But must I not do after the works of my Teachers whom then shall I follow Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating Creature and whom shall he imitate if not his Teachers Sol. The Teachers of the Scribes and Pharisees are not to be followed in what they do 2. It 's possible that some other may be found whose doings thou mayest follow as well as their sayings yea though they say little but walk on through the gainsaying world in silence yet their works preach unto us Their Life is a continual Sermon If thou find none such in the world thou hast an infallible pattern a spotless mirrour an example exact according to the Will and Word of God the Lord Jesus Christ do after his works He is the Light of the world he that follows him shall not walk in darkness because he sees the Light of this World God the Father well knew there would be many sayers few doers of his Word that the Scribes and Pharisees in all Ages would be the same such as would say and do not and therefore he hath given an unerring Guide unto the world his Word that speaks to us and in us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath spoken in all men from the beginning
as appears Matth. 10.38 compar'd with Matth. 11.1 but if we look Mark 8.34 He speaks to a greater Auditory when he had call'd the people to him with his Disciples also He said unto them whosoever will come after me let him deny himself and take up his cross and follow me And yet the Lord Jesus taught a far greater number this Doctrine as being such as nearly concern'd all He said unto all who were they and how many Luke 14.25 there were great multitudes with him And he said unto all if any man will come after me let him deny himself and take up his cross daily and follow me Which two duties are considerable either severally or joyntly severally and so we read them severally taught self-denyal Tit. 2. Taking up the Cross Matth. 10.38 Answerably the persons invited generally and particularly may be applyed to the respective duties and so the Text will afford us these Lessons A follower of Christ must deny himself our Lord said to all he who will come after me let him deny himself and take up his Cross He said if any man will come after me c. A follower of Christ must take up his Cross our Lord said to all he who will come after me let him take up his Cross he said if any man will come after me c. Again the words may be joyntly considered as they lie in the Text with reference to the former words and so he said he asked he charged And the reason of this he expresses in the foregoing verse For the Son of man must suffer many things c. But he said to all if any man will come after me let him deny himself and take up his Cross daily and follow me Observ 2. Notable is the wisdom of our only Master Christ who teacheth not all his Doctrine at once nor to all but having his harsh but necessary Lesson to be communicated unto all he imparts it first to a few of his friends and perceiving it to be taking with them he propounds it to more and seeing it thrive with them he propounds it unto all and God grant it may be taking with us We may consider this Text either absolutely and in it self or with reference unto the words foregoing In the words absolutely and in themselves considered we have the qualification of all such as will be followers of Christ expressed in two general duties self-denial and taking up the Cross 1. The duty is self-denial wherein we must enquire 1. what is here meant by a follower of Christ 2. what by self-denial 3. what it is to deny ones self 1. A follower of Christ is not such a one as imitates him in the tenents and opinions of Christian Religion such as the followers of the Philosophers and Physicians were as they who held the same tenents of Plato or Aristotle Hippocrates or Galen might be said to be their followers But he is a true follower of Christ who imitates him in his death and life Be followers of God as dear children and walk in love as Christ loved us c. leaving us an example that we should follow his steps who did no evil nor was there guile found in his mouth c. such a follower of Christ must deny himself A mans self may be understood two wayes in respect of sin and of grace that we may understand this the better we must know that there are in a Christian man largely taken the abridgement of three men rational sensual and sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to deny to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds vehemency and intenseness of denial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One who denies universally and generally saith Suidas So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used to deny ones self is utterly and universally to renounce our twofold self when the Christian man resolves his sensual and rational mind will and affections into the mind of Christ and will of God and when he resigns up the gifts and graces of God as not his own or belonging to himself but as belonging to God and received of him 1. Examples of the first we have Tit. 2. to deny ungodliness c. 2. Of the second 2 Cor. 10.5 casting down imaginations 3. I came not behind the very chief Apostles though I am nothing 2 Cor. 12.11 Gal. 2.20 I live yet not I but Christ lives in me The reason of this Self-denial appears from a double necessity precepti medii of the precept or command given us and of the grace or means afforded us thereunto Whence we may first observe that our Lord here points us to the Tree of Wickedness as Job calls it Job 24.20 That plant which is not of our heavenly Fathers planting and commands us to lay the Axe to the root of that Tree even Self-love whence all wickedness grows The foundation of that City of the world the flesh and the Devil Duo amores faciunt duas Civitates The two loves make two Cities the love of God and the love of ones own self 2. Note the great Idol Self the great Diana of the Ephesians of all vain desires which Asia the world worshipped Act. 19. is here pointed at to be subdued for Rev. 12. we find the Moon viz. the mutable world under the Churches feet 3. Hence take notice that mankind is become a perverse and crooked generation though created or made upright holy just and good The Daughter of Abraham the high Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked perverse bowed down 4. Observe this Divine Off-spring now thus perverted the Son of God comes to to make streight 5. Note man can never do this of himself 't is our Lords saying without me ye can do nothing nor will God do this without man He who will come after me let him deny himself again man with God may do this and all things I am able to do all things through Christ who inwardly strengtheneth me 6. Note here the true qualification of all those who are admitted into Christ's School 7. Mark hence the reason why this Doctrine of Self-denial finds so little acceptance so few Disciples 't is a hard lesson self-love the great Idol of our heart stands in the entry Antichrist hath more followers than Christ the Gnâ—mon directing to Christ neglected self-denial 't is not study though diligent and great without this can enter us into Christ's Kingdom the love of God will not suffer us long in a foreign being search after that love Use hence is for reproof of disobedient men Tit. 1.16 who profess they know God but in works they deny him being abominable and disobedient and unto every good work reprobate or void of judgement Proud Adam yet would be as Gods consider here the Davus qui turbat omnia self-lovers 2 Tim. 3. Jer. 48. Come we to a sign of self-denial he who denies himself he confesseth Christ and since both denial of our selves and confession of Christ is not only in words
and Christ stand in opposition one to other so that he who will come unto Christ must deny himself renounce himself take up his cross crucifie his flesh with the affections and lusts for there is no agreement between Christ and Belial 2 Cor. 6. Repreh That dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disorder in this doctrine concerning self-denial and taking up the Cross and following the Lord Jesus it 's placed in the last place and left to us to do by way of thanksgiving or thankfulness whereas we see our Lord propounds it to the multitude as the first lesson they should learn and practise but the common way is first to know a mans misery secondly his deliverance from it by Christ dying for us whereby he is justified thirdly thanksgiving for that deliverance Self-denial and taking up the Cross and renouncing all ungodliness c. are every where in Scripture so evident that the Devil himself if he would make a body of Divinity he would not leave holiness out but these men have put it in a place that the Devil himself could not have chosen one more to his advantage for when men believe that they are already delivered from their enemies the world the flesh and the Devil and are already justified and saved from their sins will they be forward to repent them of their sins by way of thankfulness will they then think we cut off the offending foot or hand c. such thankfulness so expressed would be very rare but even like unto fidlers and begging strangers that are sometimes but troublesome guests so c. 2. Those hence are to be reproved who think it Religion enough to be Orthodox to hold true Principles and Opinions as if it did suffice herein only to follow our Lord who think the way wherein to follow our Lord consists in tenents without the life 3. They who would pretend to follow the Lord Jesus yet deny not themselves nor take not up their Cross daily Men have soon done with hard duties they take a great deal of pains in self-denial and taking up the Cross and consider not that it 's a daily duty but self-seeking returns the sin returns and oftentimes the latter end is worse than the beginning see examples of this kind some because they have gotten a step or two before others in the way of life Rom. 12.16 become wise in their own conceits the like we read of Vzziah 2 Chron. 26.16 When he was strong his heart was lifted up to his destruction Nay we may say the same of others who have made greater proficiency in Religion than these had done yet self-seeking gets in and endangers the ravelling all they have done Hezechiah when he had attained to so great Grace how was his heart lifted up 2. Exhortation unto that which is our daily duty let it be our argument and subject by our experience in the process of this duty to treat upon it in this our day in this part of the day of our life which yet remains Hitherto I have spoken of this Text or of these words in themselves The words are now to be handled according to their reference unto the former In the 18th verse our Lord requires of his Disciples whom the multitude said he was to which in the 19th verse they answer according to different judgements and in the 20th verse he enquires whom they say he was to whom they answer by St. Peter the Christ of God whom he chargeth to reveil that to no man and gives for reason that the Son of man should be rejected by the Elders and High Priests and Scribes and be killed and the third day to be raised from the dead The reason of this is 1. This he spake to his Disciples for their satisfaction to prevent the scandal and offence which might come upon them by his death 2. And that his hardened and blinded enemies might proceed in their malice and ignorance to do that which God by them had determined to be done for the salvation of men Observ 1. The Lord spake mysteries secrets unto his Disciples which he would not have made known to all men because not qualified but what was of publick concernment and belonged to all men he said unto all If any man will come after me let him deny himself c. whence note we ought to learn to distinguish what and to whom we speak The conjectures of the multitude concerning Christ though otherwise erroneous yet were all honourable some that he was John the Baptist others that he was a Prophet or more than a Prophet or that he was Elias who prefigured the same John the Baptist a zealous Prophet that he was a Prophet of the old ones raised from the dead suppose Elisha who was endued with a double spirit of Elijah and had miraculously fed a multitude as our Lord had done though far short of the Lord Jesus as types alwayes fall short of the truth typified and in all these there was truth for our Lord Jesus was that great Prophet that was to come that great Grace of the Lord which is John that true Elijah God the Lord that true Elisha God the Saviour And so ought we to demean our selves that though we ought to pass through good report and evil report we may gain by our holy conversation a good report among them that are without that they may say no evil of us justly but only good as the multitudes said of our Lord though they knew him not that he was John the Baptist or Elias or one of the old Prophets A word of Consolation to the weak but yet willing follower of Jesus Christ the spirit indeed is willing though the flesh be weak I say persist in that good will 1 Joh. 5.4 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith But alas I find my self too weak to withstand my lusts to deny them too weak to bear the Cross against so strong temptations pray unto the Lord for Divine Power for Divine Virtue for strength from above for patience that through faith and patience we may inherit the promise Let us be exhorted therefore to come after the Lord Jesus Christ to follow him in his way this is the old way wherein all the holy Men and Saints of God have walked even from the beginning Jeremiah implyes it was hidden and lost in his time and therefore he exhorts the people to seek it Jer. 6. and our Lord tells us that few there are that find it and much fewer that walk in it our Lord saith of Abraham that he would teach it his Children to walk in his wayes to do justice and judgement for our invitation hereunto our Lord will go before us and behind us Isa 51. and 58. follow the example of our Lord Phil. 2. Let the same mind be in us 1 Pet. 4. Forasmuch as Christ hath suffered in the flesh arm your selves
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
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
2. A casting down of the proud and high-swoln thoughts Thus the way of the Lord is a plain and even way a way of equity we have a clew to guide us in that way Matth. 7.12 Whatsoever ye would that men should do unto you do ye the same Men are wont to esteem what injury is done to themselves to be very great what they do to other men little or none at all what 's the reason they go by the rule of self-love 2 Tim. 3.2 that leading sin lets in all the rest The guide of the Lords way is self-denial let him deny himself Severus the Emperour is reported to have had that sentence often in his mouth Quod tibi fieri non vis alteri ne feceris and for that reason he is supposed to have been a Christian But if that be a mark to know a Christian by Good God! where shall we find a Christian we esteem not Christians now by obedience to Christs Doctrine but by Opinions and taking parts though we live Antichristian lives as that Emperour had that speech often in his mouth yet persecuted the Christians That Emperour died in this Island and I would to God that Christian Principle were not dead with him But wouldst thou walk in this way of equity wherein all the Saints of God have walked before thee it is the Law and the Prophets Matth. 11.13 which prophesied until John Change the person and when thou wouldst do any thing to another examine thy self would I be defrauded slandered robbed killed c. Thou shalt love thy neighbour as thy self Omnia praecepta in hoc he that loves his neighbour hath fulfilled the whole Law Gal. 5. 3. The way of the Lord hath no stumbling-blocks in it The Wise Man tells his Son that if he follow Wisdom he shall walk in his way safely and his foot shall not stumble Prov. 3.23 and there is great reason for it for the steps of a good man are ordered by the Lord and he delighteth in his way Psal 37.23 and he gives his Angels charge over such a man to keep him in all his wayes Psal 90.11 such a man is in the day and if a man walk in the day he stumbles not Joh. 11.9 much less doth the righteous man fall seven times a day Which I beseech ye to take notice of because I well know many well-meaning Christians have drunk in this errour and conceive it to be a truth grounded upon nay extant in the Scripture in the Complaint of a Sinner which is set next before the singing Psalms ye have this in the beginning of the third staff The Scripture plain tells me The righteous man offendeth Seven times a day to thee Now beloved where doth the Scripture plain tell me this I doubt not but the Penman of that Complaint had reference to Prov. 24.16 where we read a just man falleth-seven times and riseth up so that in that part of the Complaint there is a double errour committed 1. There is an errour of adding to Gods Word an usual errour but a damnable one a day is not in the Text I have on purpose searched the Original Hebrew Chaldee LXX Latin Translations many Translations of the Scriptures into other Languages and those many yet a day is not extant among one of them except only in one Latin Translation which wanting the Original is of no Authority at all 2. Suppose it were a true reading That the just man falleth seven times a day which yet is no where extant in the Original yet it is not rightly there understood That the righteous man offendeth seven times a day that appears not for if ye please to look the words next before vers 15. Lay not wait O wicked man against the dwelling of the righteous spoil not his resting place for a just man falls seven times and the words following but the wicked shall fall into mischief it 's evident out of the Context that the fall of the righteous here meant is into affliction and tribulation Our last English Translators were certainly of this mind who put in the Margin Psal 34.19 Many are the afflictions of the righteous but the Lord delivers him out of all c. 37.24 Job 5.19 He shall deliver thee in six troubles yea in seven there shall no evil touch thee Thus also the Ancients understand this place Austin is not out of credit in this Age wherein commonly men give more credit to Children than Fathers Non de iniquitatibus sed de tribulationibus intelligi voluit others I could add both of the Greek and of the Latin Church but 't is enough that the very context and parallel Scriptures prove the place to be understood of affliction and tribulation Yet beloved I deny not but the Children of God may stumble yea and fall also while they are Children and that often which is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their falls 3. Prepare the way of the Lord i. e. straighten it This also is the meaning of the word as the Prophet Isaiah implyes Isa 40.4 this supposeth that our wayes are perverse and crooked opposite unto that rectitude and straightness which God requires the conformity to his will If we enquire into the reason of this it ariseth from the proness of our first birth unto evil of which David speaks Psal 51.5 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iniquity was I brought forth which word signifieth a crookedness or perversness or as we turn it iniquity or wickedness which is of Wichen in the Low Dutch that signifieth as much from this crookedness of nature proceed all crooked wayes whereof the Prophet in the same Psalm Rectum est Index sui obliqui That we may therefore know what crookedness is and the crooked things which are mentioned Isa 40. we must first know what is straight That is right and straight which inclines to neither part as a straight line lies even between to terms a straight way inclines neither to the right hand not to the left as Moses travelling through the wilderness toward the Land of Canaan saith Numb 20.17 We will go by the Kings high way we will not turn aside to the right hand or to the left and Deut. 2.27 by the way will I go I will not turn aside to the right hand or to the left So in our passage through the wilderness toward the Holy Land or Land of holiness we must go straight on by the great Kings high way without any turning by the way by the way only by the way as Deut. 16.20 Righteousness righteousness shalt thou follow all manner of righteousness and only that and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that without turning any way to the right hand or to the left Deut. 5.32 Prov. 4.27 The rule of this right and straight way is the Word of God Psal 33.4 The Word of the Lord is right the Law of God the Statutes of the Lord are right Psal 19.8 That word is
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
St. Clement unto the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore was our Father Abraham blessed of God Was it not because he wrought Righteousness and Truth by Faith Hence then observe with me what kind of Prophecy what kind of Knowledge and what kind of Faith the Lord in Scripture commends unto us Prophecy not idle knowledge not contemplative not unprofitably swimming in the brain no nor that which vents it self at the mouth in eloquent words and phrases Though I speak with the tongues of men and Angels and have no Charity I am like sounding brass and like a tinkling Cymbal they make a noise when they are stricken and waste themselves and perhaps please others for the time as a man is delighted with hearing musick but they do themselves no good at all as Cleanthes in Laertius compares the Peripatetick Philosophers to Harps which make a pleasing noise and delight others but they themselves hear not their own musick and they do but please others they profit them not if without Charity as a man that hears an Harp is delighted only for the time and not profited at all Nay suppose he speak the most profound Oracles of God and such as are most profitable unto men so did Balaam whose prophecy concerning Christ Numb 24. is not only true and Canonical but one of the most glorious ones in all the Scripture yet what did these profit Balaam himself without Charity he himself was nothing What kind of Faith is that which the Scripture commends unto us not imaginary not fantastical not to get a few good words by heart As that Christ died for us and that through the mercy of God and merit of Christ our sins are pardoned and we justified c. Not to work our selves to a perswasion of this or the like that it 's true and there 's an end for this is a thing easily done by self-love and a strong fancy It 's a thorough Prophecy that God requires that they be his servants the Prophets Paul the servant of Jesus Christ and so of the rest serving God out of love to the doing of his Will and to the edification and salvation of the Church It 's a thorough Knowledge that God requires Jer. 22.15 16. Is not this to know me saith the Lord It 's a thorough Faith that God requires a faith that works by love such a faith and such a faithfull man is not nothing he is something indeed as the Scriptures stile it for so we find a diverse opposition unto that which is nothing 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God We have the same sentence repeated and varied only in the close Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but faith which works by love And the same again repeated and the varying only in the close Gal. 6.15 Circumcision is nothing c. but a new creature If we lay these together we shall perceive what that is which is not nothing with God The keeping of the Commandments of God they bring us unto Christ and faith in him faith working faith a faith that works by love and works us unto a New Creature then then we are extra nihil then we are not nothing then we are something indeed but till we thus keep the Commandments of God and till we have a faith working by love and till we so become New Creature be we else what we can be be we what we would be else we are nothing Observe then a broad difference between Gods true estimate and the vain Opinion of men touching the most excellent state of Christian men in this life God in Scripture points us unto Charity Men vain men who think themselves and would be thought of others the best of men point us only unto hearing unto knowledge unto faith fruitless faith Oh! a powerful Ministry 't is all in all and the Word frequently taught I say not how sincerely and truly 't is all the Christian happiness As I have heard some call divers such places in this Kingdom by the names of Heaven-gates and Paradise Heaven upon Earth and yet the men themselves notoriously covetous proud malicious vain-glorious c. Corazin and Bethsaida lifted up to Heaven by Knowledge and Faith and that a false Knowledge and false Faith also that they may be cast the deeper into hell Confer 1 Cor. 1. The great learned men therefore are not to be envied no nor those who brag much of the knowledge of Gods truth without learning who make the greatest noise in the world at this day Balaam was a Prophet and Caiphas and Saul and our Lord foretells of divers who shall say unto him in the last day Lord Lord have not we prophesied in thy name and in thy name cast out devils and in thy name have done many great works But I will then saith he profess unto them I never knew you depart from me ye workers of iniquity Matth. 7.23 And therefore our blessed Apostle I keep under my body and bring it into subjection lest when I have preached to others I my self might become a cast-away 1 Cor. 9. Nor is it altogether unworthy our Observation the humility of our Apostle he speaks in his own person Though I have prophecy though I know all mysteries So 1 Cor. 3. What is Paul and what Apollos These things saith he I have transferred unto my self and Apollos for your sakes But when he speaks of any dignity and excellency due unto himself he speaks by way of compulsion I speak foolishly saith he you have compelled me Otherwise he puts himself under another person I knew a man in Christ saith he about fourteen years ago Quite contrary to the fashion of many men who if they have done any thing that 's good we shall be sure to hear it first from themselves but let another praise thee and not thine own mouth Prov. Exhort To follow after Charity 1 Cor. 14.1 'T is the Apostles Exhortation after his Doctrinal Discourse in this Chapter I need add no motives to those in this Chapter the Three main Reasons may suffice Only because there are many who content them in a Faith without Love or Charity I will commend one place of Scripture unto you and I beseech you think of it and I pray God open their eyes whom it most concerns 2 Pet. 1.5 Add to your Faith Virtue c. The Signs 1 Cor. 13. vers 4-7 NOTES AND OBSERVATIONS UPON I CORINTHIANS XV. 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily THat the Believers may not morn for the dead as those without Hope the Apostle in this Chapter proves by many Arguments the Resurrection of the Dead and among them this is reckoned the fifth which is an Argument from Testimony common and proper The common Testimony is
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
〈◊〉 that we should render the words they who have believed in God But the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is commonly construed with × which the Greek and Latin Translations imitate So we say we believe in God which is no more than to say we believe God 2. They who have believed God ought to maintain good works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to maintain signifieth to stand forth in defence of to stand up for to defend to prefer before all other It signifieth also to rule to pretend to oppose All which may have their use here But the first named is the more proper meaning to defend Now defence supposeth an enemy opposing and withstanding and therefore we must enquire what the enemy here is and how we must maintain and defend good works against that enemy The enemy is the Devil himself the Author of evil works who is the enemy of all righteousness He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is always tempting to the lust of the world and of the flesh and his own lusts which are to envy pride covetousness and wrath and whatsoever proceeds from these with which when men joyn they make them theirs This great enemy stirs up many others Levi and Tan joyn'd together make Leviathan and when the Priest is made of Satans party he preacheth down good works And so by his false doctrine becomes an enemy unto them Against these we maintain good works when out of faith we hate the evil and love the good And that not only in opinion and affection but also in life and practice Hence appears the reason why they who have believed God should maintain good works even because they are good honest fair lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Those works are well worthy to be maintained 2. They are unworthily opposed 3. Believers are fit and worthy to maintain them 1. Good works are well worthy to be maintained Even 1. Because they are good And 2. Because they are commanded of God And 3. Because for them he hath created us both first and last for good works are the end both of our new and old creation Eph. 2.10 4. For this end Christ gave himself for us Titus 2.14 5. Yea the commond end the glory of God is hence advanced Matth. 5.15 Let your light so shine that they may see your good works and glorifie your father which is in heaven 1 Pet. 2.12 by your good works glorifie God 2. Good works are unworthily opposed 3. They who have believed God are fit and worthy to maintain them they know their worth and value how good they are and for what ends they are commanded of God and they have the power of God by them enabling them to maintain them To him that believes all things are possible By Faith and Patience by Reason and Argument by Encouragement and Exhortation by Rewards by Pattern and Example of Life sumptibus exemplis consiliis precibus Object Doth not the Apostle every where decry and speak against works Rom. 4.2 and 11.6 If by grace then it is no more of works c. Gal. 2.15 16. A man is not justified by the works of the Law by the faith of Jesus Christ Yea this doctrine the Apostle teacheth in the words immediately before the Text Titus 3.4 5 6 7. After that the kindness and love of God to man appeared not by works of righteousness which we have done but by faith especially in the way of Salvation Answer What works are these which the Apostle here and elsewhere opposeth Surely our own works which we our selves perform doing what seems good in our own eyes Deut. 12. 2. The works of the Levitical Ceremonial Law 3. Yea the works of the Moral Law also when wrought by our own strength And against these works the Apostle disputes in his Epistle to the Romans Galatians Ephesians c. And by these works the Pharisees went about to establish their own righteousness Rom. 10.3 4. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God These works the Apostle opposeth in the way of Salvation and not the works of Faith and Grace which are necessary to Salvation So the same Apostle To them who by patient continuance in well doing seek for glory honour immortality eternal life Rom. 2.7 8. Matth. 7.21 Not every one that saith Lord Lord shall enter into the kingdom of God but he that doth the will of my father which is in heaven Blessed are they who do his commandments that they may have right to the tree of life Revel 22.14 Object 2. Our Lord himself saith that the main work of God which the Father requires is that we believe in him whom the Father hath sent Joh. 6.29 What shall we do that we may work the works of God c. It seems therefore that to believe is the great yea the only work Answer Our Lord here understands Faith Synechdochically for the whole progress of obedience and sanctification proceeding out of Faith And Act. 26.18 19. And therefore herein good works are included 2. The Jews ask not our Lord this question simply what they should do but what they should do that they might work the works of God vers 27. Labour not for the meat that perisheth but for the meat that endureth unto the everlasting life So our Lord. Now they ask what they shall do they might so labour by what means they might work the works of God And therefore our Lord answered them to their question directing them to such a work and such an object of it that believing in him whom the father had sent even in Christ they should be able to perform good works even the works of God because Christ himself is the power of God 1 Cor. 1. And believing in him we receive him Joh. 1.12 13. and receiving him and believing on him we may be able to overcome the world and all the lusts that are in the world 1 Joh. 5.4 even through him who came to dissolve in us the works of the devil through whom we may be able to do all things and so work the works of God Observ 1. God hath put good works in the hand and power of those who believe God So that they may do good works The Text speaks so much expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have power to do them To what purpose else serves their Faith Credenti omnia sunt possibilia Observ 2. We learn hence that the pressing of good works and urging the practice of them on those who believe God is neither Popery nor Arminianism nor Socinianism nor any sect or divided judgement that I know but the maintaining of the true and Orthodox Christian Faith Observ 3. It is not the duty of Believers only to be Orthodox and hold right opinions to be of a right judgement concerning good works To maintain good works is
City rejoycing of hope Observ 4. If Faith Hope Confidence and Joy have a race proposed unto them then is there time required for the running of it it is not to be run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an instant all at once This is the rather to be noted because when we are newly begotten to the hope of life we think that presently we must have what we hope for But Rom. 8.24 we are saved by hope but hope that is seen is no hope c. with patience wait for it To them who by patient continuance in well doing seek for glory c. Herein Cleombrotus was deceived who having read Plato de Immortalitate Animae thought he must presently enjoy it and therefore he cast himself down head-long Repreh 1. Those who have no hope in the Lord yet pretend to run the Christian race desperate men See Notes on Isa 33.2 It is promised Dan. 9.24 who believes it Repreh 2. Those who say they trust and hope in Christ for the salvation of their souls yet will not trust him for the maintenance and support of their bodies Repreh 3. Those who take away hope from men and make them despair of their salvation the upper and nether milstone must not be taken to pawn Deut. 21.24 Repreh 4. Those who are bold and confident without hope in God through Christ Psal 12. Our tongues are our own Consol To the true professors of hope in Christ they are his house his dwelling Yes but it is upon condition of running a race If I run not my race I am not his house Wouldest thou have God bound to thee and thou be loose strength courage alacrity and chearfulness is required for the running of a race now alas I am weak and unable full of fears and doubts The Lord bids thee not run this race by thine own strength In the Olympick Games to which our Apostle here and elsewhere alludes there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Judge of those who run the race he rewarded the runners but every one brought with him his own strength and courage the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judge of the race gave not any power strength or courage to those who ran the race but the Lord Jesus who himself hath run the race he is the Judge of it and the rewarder of those who run the race yea and he gives strength and courage He is the authour and finisher of our Faith He is the authour of the Hope 1 Pet. 1.3 and he keeps us by his power vers 5. He gives charge unto his Angels to keep us in all our wayes Psal Yea he himself preserves us from falling in our race Jude v. 24. He is able but is he willing He is not only able but also he makes us able Phil. 4.13 how willing he is See Hebr. 6.1 and 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but the race is long and tedious Ye have need of patience that having done the will of God ye may inherit the promise A traveller who looks upon his way all at once and presents to himself all the length of it all the rubs difficulties and encumbrances of it he gives way to doubts and despair and becomes feeble minded and so sits down c. whereas if he looked only at so much of his way as is present or near and measured out his strength according to it and took courage for the finishing of his journey he might well overcome the trouble of it and attain the end sufficient for the day is the evil of it But it is not to him that willeth or to him that runneth not to him that willeth Joh. 1.12 nor to him that runneth in his own strength He who runs a race must not set his thoughts on the tediousness and irksomness of his way but on the prize as the Lord Jesus did Hebr. 12. who for the joy that was set before him endured the Cross despised the shame c. Observ 5. Note hence what kind of Hope the Christian hope is not barely an expectation of the thing hoped for which may be a false hope and fail but the true Christian hope hath two inseparable companions Confidence or Boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Confidence against all opposition what ever hinders the fruition of the thing hoped for and triumphant joy from the conquest of what ever opposeth This confidence and rejoycing of hope have their race as being continued in the way of Gods Law and Commandment which is the true race to be run but indeed they are qualifications of those who run this race whereof there is here said to be an end for so truly the way of Gods Commandments is the race and he who runs it must run in faith and confidence and prayer and hope and patience Hebr. 12.1 Whereas therefore we have here mentioned the end of the race let us enquire into the Analogies and Properties between a Christian life and a race See Notes on 1. Cor. 9.24 3. There is an end of the Christian race and course This end is either finis Termini or Boni 1. Termini a consumption of sin and the sinful world Matth. 10. and 24. and 28. 2. Finis Boni a consummation in goodness and so very ordinarily an end is taken for a reward as receiving the end of your faith the salvation of your souls ye have heaâ—d of the patience of Job and what end the Lord gave him Consol To the house of God to the afflicted people to Bethany there is certainly an expected end and thine expectation shall not fail there is an end of all ungodliness then cometh the end when he shall have put all things under his feet there is an end there is a reward that is without end Rom. 6.22 being made free from sin we become the servants of God we have our fruit unto holiness and the end everlasting life Exhort 1. So run that ye may obtain the end the prize See Notes on 1 Cor. 9.24 Exhort 2. Hebrews 12.1 2 3. Sign 1. John 3.3 Means Thou hast Faith and Hope thou believest and hopest for thy salvation and waitest for it add unto thy faith virtue add unto thy hope boldness and courage But hath not Christ overcome Yes that we may overcome Joh. 16. Observ 6. If we would be the House of God we must hold on that course unto the end Observ 7. A firm ground of assurance Observ 8. Note here that the Apostle saith not we are the House of God and Christ if we hold fast our Opinions if we be Orthodox perseverance and continuance in well doing is necessary that we may become the house of God and Christ To them who by patient continuance in well doing c. eternal life he that continues unto the end the same shall be saved Object They that trust in the Lord shall be saved Psal 125.1 He saith not that they that trust c. for half an hour Gods promises require our obedience
both which may be here understood but principally the latter These are the three dayes of Christ yesterday to day for ever the day of eternity 2 Pet. 3. ult in all which he is the same 1. The same yesterday made under the Law Gal. 4.4 a minister of circumcision Rom. 15.8 2. The same to day under the Gospel this is the accepted time this is the day of salvatian 3. The same for ever according to the everlasting Gospel Revel 14.6 Gen. 22. the three dayes to Mount Moriah where the Lord is seen This threefold oeconomy and dispensation is observable in Scripture though commonly neglected and hudled together confusedly and without distinction Observ 1. Jesus Christ is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of God Observ 2. Jesus Christ is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immutability and unchangeableness of Christ is the ground of this Name Malac. 3.6 See Notes on Exod. 20. I am Jehovah thy God Observ 3. Jesus Christ is the same in all Times in all Ages Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide as before The same he is in all Ages Rev. 1 4-8 who is and who was and who is to come and v. 11. he is called Α and Ω the first and the last Πis the first letter and the first of numbers and the same Πset for one thousand which is the last of numbers and said to be numerus Dei Proprius and by it is signified Jesus Christ the first and the last one and the same which is therefore signified by the last letter of the Greek Alphabet He is dies novissimus the last day the eighth day which is one with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth dies unctionis the day of unction or anointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unction The day of the Spirit which is the true unction from the holy one 1 Joh. 2.20.27 The first and the last dayes of the feast were kept with the greatest solemnity Levit. 23.36 37. In the feast of Tabernacles when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. The feast of In-gathering vers 39. the last and great day of the feast Joh. 7.37 38. Observ 4. The eminency and difference of Jesus Christ from all the Creatures Some of them are yesterday but not to day and if to day of no long continuance as Bildad tells Job 8.9 We are of yesterday and know nothing and our dayes upon earth are a shadow even Nature teacheth so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is a shodaw and his life is a shadow yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dream of a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of a smoak that passeth away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the image of a shadow these are the Poets expressions And truly if mans life according to duration be compared to the immutable Being of Jesus Christ what is it more for a thousand years in his sight are as yesterday and as a watch in the night Psal 90.4 But of what duration and continuance is he Vers 2. Before the mountains were brought forth c. Repreh This reprehends the present Generation who can be content to allow Jesus Christ to be the same yesterday and the same for ever but not the same to day 1. Say not saith the Wise Man what is the cause that the former dayes were better than these for thou doest not enquire wisely concerning this Eccles 7.10 Yet we think our selves marvellous wise though we esteem the former dayes of Jesus Christ and mean time neglect the present the Jews magnified Abraham Joh. 8. but there is no likelihood but had he lived in their dayes they would have dealt with him as hardly as they dealt with his children for Moses though the meekest man upon earth and like Jesus Christ Deut. 18. yet how often would they have stoned him but when he was dead O how they mourned for him and would have worshipped him The like we may say of Isaiah Jeremiah Ezechiel Amos c. all the Prophets while they lived among them they despised them as fanatick enthusiastick mad men when they were dead O how they honoured them built them Sepulchres what not Matt. 23.29 They built the Tombs of the Prophets and garnished the Sepulchres of the Righteous The very same men when Jesus Christ came among them whom Moses and the Prophets foretold should come and it was the summ of all their writings how dealt they with him This is the heir let us kill him Matt. 22.38 so they reason And herein their madness is observable that though they differed in judgement among themselves Pharisees and Sadducees yet they would agree with the Herodians and with the Romans whom otherwise they accounted their enemies and wicked men yet herein they all well agreed that they might put Jesus Christ to death this was an Orthodox point wherein all agreed Are we now any other in our dayes than they in theirs I verily believe not one jot better nay worse rather I doubt not but if Jesus Christ should again appear in the flesh many of the strictest Professors of this Religion would deal as hardly with him as the Jews then did For why doth not our Lord foretell of these very times that because iniquity should abound the love of many should wax cold Matt. 24. doth he not say expresly Matt. 23.32 Behold I send unto you Prophets and Wise Men and Scribes c. Doth not our experience teach us that if men do not profess only but practise and live the Christian life deny themselves take up their Cross follow the Lord in his death and life exhort others to the same life though they teach nay because they teach no other thing than Moses and the Prophets Jesus Christ and his Apostles have taught and commanded to be taught Doth not our own experience teach us that men of contrary minds and judgements one to other for search them and ye shall hardly find two of the same Opinion yet in opposing persecuting lying against the very Truth of Christ presently preached unto them Christ to day They admire Christ in the Primitive Times extol the Life of the Martyrs and their constancy in their death and blame their persecutors the same men live the like evil lives and persecute the same Grace of Christ present in his Members And the Reason is evident the presence of Christ manifested in his members is too illustrious too clear a conviction and confutation of their Atheistical and ungodly life and therefore Veritas redarguens odio habetur veritatem praesentem odimus sublatam ex oculis quaerimus invidi Yesterdayes hot Sun burns no man to day Vrit enim fulgore suo qui praegravat artes Infra se positas extinctus amabitur idem Ask in Moses's time who have been good men Answer will be Abraham Isaac Jacob Moses must be stoned Ask in Solomons's dayes who have been good men then Moses and Joshuah