blinds them they have upon them a veil of ignorance and unbelief When Saul was converted there fell scales from his eyes 4. Their sin is so great in persecuting c. that the Lord knows they cannot conquer their enmity by any offices of love and well doing therefore they have need to pray for God's help that 's the last remedy it may do it sana anchora 5. There may be hope of their persecutors themselves Obser 1. The same Precept which the second Answer distinguisheth Blessing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedicere to speak good words to them praying Notes intercession for them against evil especially that the sin be not laid to their charge if done ignorantly Luke 23.34 Acts 7. Obser 2. There are degrees of Graces and increase of them in Christ's Disciples 3. There are degrees and increase of enmity in the Disciples enemies as 1. want of Love 2. Dislike 3. Emulation 4. Envy 5. and lesser Enmity and Disaffection 6. a full Hatred 7. an Hatred that can be no longer concealed breaks out into acts of deceit 4. As the Graces of the Disciples increase so doth the enmity of their enemies increase 5. As these degrees of enmity increase so must our Love increase in loving them blessing them doing them good praying for them 6. Pray for them that pray against you that curse you Our Lord did so Father forgive them Luk. 23.34 Stephen did so Lay not this sin to their charge Acts 7.60 And why should not we do so Thou art good and doest good That 's our method 1. to be Good 2. then to do Good Obser 2. Vertue Piety Goodness in the Disciples may be persecuted See Notes on Mat. 5.10 Obser 3. How far it 's possible men may swerve c. ibidem Obser 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge c. Obser 5. The eminent estate of a true Disciple of Christ On an high hill men may see the clouds rack-below He who is on the hill of the Lord he sees all the jars and differences among men Obser 6. Here is some hope left even for those who persecute and despightfully use the Disciples of Christ yea Christ himself as he himself interprets their actions Acts 9. The Lord would have them prayed for and that by those whose prayers he will hear and grant even the Disciples of Christ The Prayer of a righteous man availes much Even they who have been the betrayers and murtherers of Christ himself they have been saved by Christ's Prayer for them Luke 23.34 Yea Paul who calls himself the chief of sinners 1 Tim. 1. and God shewed mercy to him and he shews the reason that in him Christ shewed all patience that he might be a pattern to those who should believe in him to life everlasting for so men may reason à pari nay à majori if so great a sinner yea a persecuter of Christ and Christians yet found mercy with God why may not I As a Physician in an house where many lie sick undertakes one who is the most desperately sick of all the rest and cures him all the rest will hope well every one of his own condition that he is curable This word is spoken to thee whoever thou art who hast persecuted the way of God and those who walk in it even to the death who hast mis-giving and despairing thoughts of thy self The Lord hath sent his Word the Great Physitian who hath cured him who was in a worse condition than thou art in This is no doctrine of security to lul men asleep in their sins The Lord requires his fear in such and turning unto him Ye have done all this wickedness saith Samuel yet turn not aside from following the Lord withal your heart 1 Sam. 12.20 Fear the Name of the Lord and depart from evil So will the Lord send the Son of Righteousness who shall arise upon those who fear his name Mal. 4.1 2. Pray for them that persecute you It is our Lord's Precept and no other than what he himself practised he loved and prayed for his enemies he is merciful and gracious yea the Love and Mercy of the Father it self Christ sheweth and requires more Mercy than the Righteousness of God strictly taken doth The Gospel both shews and requires more Mercy and Grace than the Law The Spirit of Christ wherewith the Saints are acted must needs be a merciful spirit a loving spirit towards all men towards the worst of men When our Lord and Master requires such hard duty of us so contrary to corrupt nature so much above man's reason and that with such confidence it 's evident that the obedience unto those hard precepts will be requited in the effect and issue of it which is to be like unto God himself who is the chief good whose aim it is to render us like unto himself O let that come to pass to every one of our souls God is our Father in Heaven 1. By Creation Adam was the Son of God Luke 3. 2. By Providence in two principal Acts 1. Conservation 2. Gubernation 3. By Regeneration In Heaven not only in this outward and visible body and so the Heaven of Heavens cannot contain him He is in all his Holy Angels and Saints all his heavenly minded ones in him we live and move and have our being God is in you of a truth God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven so the Heavens rule What reason can be given either for his Habitation or Fatherhood but only the counsel of his own will according to which he begat us James 1. Obser 1. Therefore Heaven is the first object of Divine Faith it 's a known Rule in the Schools A tertio adjecto ad secundum valet consequentia if our God and Father be in Heaven therefore he is Heb. 11.6 He that comes unto God must believe that he is Love our Enemies This is the brief summ of all the Commandments Sometime we read them many as Affirmative 248 Negative 365. Essay These all abridged to ten c. Obser 2. We have all one Father one God who hath made us all Mal. 2.10 So he teacheth us to pray Our Father which art in heaven Obser 3. A reason for that short Prayer God is in heaven thou art on earth therefore let thy words be few the Chald. Paraph. explains it When thou prayest let thy words be few Eccles 5.1 2. Obser 4. This infers all dependance Faith Hope Love all Faith and Hope in him all Honour A Son honoureth his Father Mal. 1. Prayer ought to be made unto him which is interpretatio spei It 's a ground of brotherly love Means Do we believe this Then add unto your Faith Vertue Dehort Call no man Father upon earth Mat. 23.9 Are we exempted then from honour to our Natural Parents No nor from honour to our Spiritual Fathers who have begotten us unto God as Paul was the Father of the Corinthians 1 Cor.
their Forefathers who by their unbelief and disobedience fell short of that Rest Heb. 4.1 he exhorts them and us also Let us fear saith he c. O Beloved do not the most of us at this day put off this business of the greatest moment yea and that which is the only necessary thing until it be too late Josh 18.3 And Joshuah said unto the Sons of Israel how long are you slack to go to possess the Land which the Lord God of your Fathers hath given you What else is this inheritance but the Eternal Life and Happiness 2 Pet. 1.4 and the Promise is made to Vs and to our Children Acts 2.30 the gate of Mercy and Grace in Jesus Christ yet stands open yet who sees not how we prefer any thing before it We read what happened to the Jew that was not Circumcised the 8th day and therefore Circumcision was administred though on the Sabbath day as for the Circumcision made without hands who serve and worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh but who puts not off that Si spes refulserit lucri if there were a gainful commodity to be had now and it were too late to morrow would'st thou not leave all things and about it Suppose thou wert a Servant and the Pretor as of old should invite thee at such a time to come and be made Free would'st thou fail Now thou art the servant of Sin and Satan and the Lord calls thee to freedom yea to be a fellow-Citizen with the Saints and of the houshold of God and what excuses doest thou frame exactly against thy self An Act of Oblivion is published and remission and pardon promised to all who come in by such a day will any think we defer remission and pardon of sin yea and Eternal Life is promised to all who come unto God by Jesus Christ yet the pleasures of sin for a season invite us O what delights there are at Gods right hand for ever more we regard not thou art past the flower of thy Age think not so of the 11th hour as of the first If such a Physitian there were who could make thee young again who would not go unto him speedily Why the Lord promises thee now the Old Man is corrupt with deceitful lusts yet to renew thee in the Spirit of thy mind but the belly has no ears thou preferrest the present good before Eternal bliss and happiness let us be exhorted to petition Lord Lord open He is gracious he admits all who come to him with timely repentance NOTES and OBSERVATIONS on MAT. 25.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not WE have heard the joyful Event of the wise Virgins due Preparation they went into the Bride-chamber and the door was shut Come now to the sad Event of the foolish Virgins undue or non-preparation their late Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their importunate and unseasonable petition for entrance into the Bride-chamber they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Lord c. And the Answer of the Lord to their Petition All which we may resolve into these Divine Truths 1. The other Virgins came 2. They said Lord Lord open unto us 3. They came afterward and said Lord Lord open unto us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done 4. The Lord said Verily I say unto you I know you not We may remember that the twelve first verses of this Chapter are only the Protasis or proposition the first part of a Parable which is grounded on an ancient custom as hath been shewn The Apodosis Reddition or second part of the Parable is to be supplyed by comparing Spiritual things with Spiritual as hitherto I have endeavoured to do 1. Now to come is to believe yea desire yea hope yea to be willing all these are motions of the Soul and are in all men good and bad as here in the foolish Virgins for they believe and hope that they shall enter into the Bride-chamber do we not hear even profligate wretches and wicked men when they would seem to affirm some undoubted Truth say as they hope to be saved as they hope to live c. This discovers a great deal of false Faith and Hope and much ungrounded confidence in the world It 's held for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which every man takes for ganted he believes he hopes he is confident he is assured he shall be saved he shall find mercy with God Whereas indeed this conclusion which men take for granted and are taught first of all undoubtedly to believe if well examined will appear to any reasonable man to presuppose and require two premisses out of which it must necessarily be inferr'd As thus He that repenteth and forsaketh his sin shall find mercy I repent and forsake Therefore I shall find mercy The foolish Virgins and all foolish men and women whose pattern the foolish Virgins are they believe and it is a great part of their folly that they believe only the Conclusion that they shall be saved that they shall find mercy c. without giving any heed or regard unto the premisses and so in a matter of the greatest moment and consequence in the world put a fallacy upon themselves and foully deceive their own souls and therefore the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable illogical and wicked men who have no Faith 2 Thess 3.2 2. They said Lord Lord c. Here follows the Petition of the foolish Virgins which Petition or Prayer of theirs is the introduction of their Faith Hope Desire and Will and may stand for their reason of it This Prayer is very importunate and earnest as appears by the doubling of the compellation Lord Lord open unto us whereby also they hope to be heard for their importunity and much babling and hereby they desire entrance into the Kingdom of God How many have we known in these times who have called themselves the Godly Party who yet have been known Whoremasters and Drunkards yea how many such who live in the lusts of the eyes and pride of life Observ 1. The Kingdom of God of all other things is the best and most desirable as appears from hence because all men good and bad just and unjust sincere and hypocritical desire entrance into it for if that be good which is loved and desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good is lovely then surely that must be the chief good which is loved and desired of all Observ 2. Hence it appears that even the worst of men such as are Exclusissimi shut out of the Kingdom of God
a sharp Reproof which I beseech ye let every one of us look how neerly it concerns us Ye adulterers and adulteresses know ye not that the friendship of this world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and Christ who formerly judged others more so to be Consol Unto the poor friends of Jesus Christ who by reason of their sins are discouraged and conceive themselves friendless and helpless He is not falsly called a friend of Publicans and Sinners such Publicans as crave mercy of him Lord be merciful unto me a sinner such sinners as confess and forsake their sins such find mercy He is not called the friend of the Scribes and Pharisees or said to love them at all they were proud and covetous the two beginnings of all sin the second of the greatest though so usual among us that they are hardly thought to be sins He is the friend of the Publicans and Sinners Alas I have none to help me He is not said in vain to love Lazarus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath no helper Truly so long as we have any helper or such as we conceive able helpers we will not come to Christ I have waited long on the Lord and yet he hath not helped me True but that 's no argument but that he may be thy friend yea it is an argument rather that he is thy friend Joh. 11.5 6. He is a very ill Master who provides not for his Servants yea the good man is merciful to his beast the evil Father provides for his Child Luk. 11. he provides for his swine meat and harbour in a storm how much more loving is he to his friends who is THE LOVE IT SELF 1 Joh. Isa 26. 2 Chron. 20 1-7 But alas how can I be a fit guest and one of our Lords friends He invites those our Lord's friends are they to whom he reveils his Fathers will these he calls his friends But alas I am ignorant I am blind He calls those his friends he invites those who do whatsoever he commands them I am weak and impotent the blind and the lame are they who are hated of Davids soul 2 Sam. 5.8 Dost thou hate David's Soul dost thou hate the will i. e. the Soul of the true David i. e. Christ though thou do not whatsoever he commands thee yet dost thou hate his commands his will O no God forbid O how I love thy Law I love David He is the love it self whom having not seen ye love 1 Pet. 1.8 If thou hate not him he hates not thee the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Coecos Claudos odientes animam David the blind and the lame who hate Davids soul and the Original Hebrew is of very doubtful reading Such blind ones as say they see Joh. 9. the blind Pharisees as our Saviour calls them the blind leaders of the blind Mat. 15. such lame ones as halt in viâ morum in the way of life who make void the Commandments of God by their tradition Halt before their best friends such as pretend infirmity and weakness when indeed they are unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk with a right foot in the way of God's Commandments such as these hate Davids soul such as these come not into the house of God but if thou love David and cry unto him as the blind man did Jesus thou Son of David have mercy on me If thou be such a lame one as hast cut off thine offending foot that thou mayest enter into life such blind and lame come into the Temple and he heals them Mat. 21.14 To such as these we may speak comfort be of good cheer he calleth thee The true David invites such poor such maimed and halt and blind Luk. 14.21 He invites those who are rejected and cast out of men Joh. 9.35 the fatherless and motherless Psal 45.10 those who are no body in the world Enochs who walk with God and are not crucified to the world and the world crucified to us lacking both our feet in desire he invites Mephibosheth 2 Sam. 9. Lowly in our own eyes such as are ashamed and blush and cannot lift up our face such an one Mephibosheth signifieth by name What am I that David should look upon such a dead dog as I am Such as are Jonathans Sons as Mephibosheth was i. e. born of the Spirit Joh. 3. To such as these the true David saith Thou shalt eat bread at my Table continually Consol To them that suffer persecution for Christ's sake Christ suffers with them Joseph dined with his brethren at noon Act. 9. think not this to be so strange the Sword must smite even the friend of God the Father Zach. 13. how much more his poor friends if done in the green tree how much more in the dry I say unto you my friends fear not them Luk. 12.4 Exhort To such as pretend to be the Disciples of Christ that they would be his real and true friends that they would come to his Table partake of his death that we may partake of his resurrection there is not such a friend in the whole world This is love that a man lay down his life for his friend These and such as these are the most welcom guests unto the Lords Table Eat O friends drink yea drink abundantly my well beloved Cant. 5.1 our great friend the Feast-maker he thus welcomes his guests with most precious viands the food of Angels the bread of Life the hidden Manna the word of God a lasting meat 1 Cor. 10.2 our Fathers fed on the same it 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 Christ himself an everlasting meat Joh. 6.25 a satisfying meat Joh. 6.35 the Spirit of God the blood of Christ the new Wine Exhort 2. If Jesus Christ be our friend then let us use him as a friend the true lovers of Christ are dead with him This is our profession when we approach the Lords Table As often as we eat this bread we shew forth the Lords death so dear a friend unto us that he died for us and if we be his friends we must also dye with him this argument will be powerful with every friend of Jesus Christ if he shall consider that he himself was the death of his friend while we were sinners Christ died for us Rom. 5.8 Isa 53.4 so it is whether we think so or no Jam. 5.6 Ye have live in pleasures on the earth and been wanton ye have condemned and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just one and he resisteth you not The innocent Lamb is dumb and opens not his mouth slain from the beginning of the world the righteousness wisdom and power of God hath been so slain his wisdom reputed foolishness his righteousness sin and iniquity his power impotency Ever since the world began in thine heart he hath been slain in thee what ever is in the
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded
Gell's Remaines Or Several Select SCRIPTURES OF THE New Testament Opened and Explained WHEREIN JESUS CHRIST As Yesterday To Day And the same for Ever is Illustrated IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon In Two Volumes By the Learned and Judicious Dr. Robert Gell late Rector of St. Mary Alder-mary London Collected and Set in Order by R. Bacon Ph. Jerem. 6.16 Thus saith the Lord Stand in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest unto your Souls Vulgarium animarum oculi Divinitatis radios sufferre nequeunt Aug. LONDON Printed for NATH BROOKE at the Sign of the Angel in Cornhil near the Royal Exchange 1676. A PREFACE To the Candid and Christian READERS Men Brethren and Fathers OUr Saviour after he had fed five thousand with five Barley Loaves and two little Fishes gave commandment to his Disciples to take up the fragments that nothing be lost Joh. 6.10.11 12. And behold there was taken up twelve Baskets full much more at the last than appeared at the first This commandment hath touched and obliged us likewise to gather up these Remains of this Learned and Pious Author that nothing of his as much as in us was might be lost for we doubt not to affirm that they are of the same sort of Viands wherewith our Lord himself fed so many thousands in the Wilderness It is said very fitly for our purpose in the ordinary Gloss on that place that the five Barley Loaves were Vetus Lex the old Law contained in the five books of Moses and they are said to be Barley Loaves Quia Lex Cibus est Rudium Medulla hordei tenacissima palea vix separabili tegitur Because the Law is the food of the Rude and Weak the pith or inward part is covered with a most tenacious and scarcely separable husk or shell But behold in this Work the old Law is opened so as not only to become Food for Babes but strong meat for them that are of full age that by reason of use have their senses exercised to discern good and evil But though Fragments which Origen understands to be those more abstruce Divine and secret Mysteries which are usually made light of if not with contempt trod under foot by the more carnal and unspiritual and inconsiderate both Hearers and Readers yea and these as well of the Learned as the Unlearned sort and broken Meat yet such as have a good savour to them who have an hunger after the true heavenly Food that same panem super-substantialem we daily pray for Not indeed so prepared as they would have been had the Author himself lived to have brought them forth However they are no other but in the very Truth the same with his own Copy written with his own hand and faithfully transcribed for the Press Now that the Readers may not take offence that there are so many references in some of these Notes especially those on Matthew to others more fully speaking to the same thing they may and ought candidly to judge that the Author intended the publishing of them all that what seemed to be wanting in the one might be fully found made up in the other And this we doubt not but ye will find saving that I am to advertise you that though these are hitherto preserved yet many were to our great grief lost in the great hurry of that Fire which lately burnt this City some of them lying distant from the other so miscarried But through the mercy of God these like Moses having escaped the violence of the Fire as he did of the Water are here left as Monuments of God's Love to the World and in particular to this City to whom this Trumpet sounded Shrill enough that they might have heard it to their amendment and so their preservation for God Lightens before he Thunders but their Ears were bored before by others to their unutterable hurt and ruine But the City being now as miraculously restored to its former outward splendour as it was suddenly and to astonishment laid in Ashes This is in the other way of preaching the Gospel to them and the whole Nation the second time offered unto them in writing or print for so this Author gave heed unto that tripple command of our Saviour to Peter Pasce oves meos feed my sheep which some understand to be verbo vita scripto by word by life and by letter he hath taught this City by the two former already both which they may find a new imprinted for their use now in Letters and Syllables 2. Some may also take offence that especially in this Volume they meet with so many c's But they need not thereby be troubled for first the sence is good and entire without them and secondly what is wanting generally is either the full expressing of some Clause or Verse in the Scriptures which to have set down at large would have too much and unnecessarily enlarged the Volume especially considering that the most English Readers when they meet with any such they can either out of their memory or out of their Bibles make a supply 3. Some Apologie also may seem needful to the Readers for that they will find especially in the Notes on Act. 2.4 some very brief Repetitions of the same words and sence which they had read before But 1. though this the words of the Apostle Paul Phil. 3.1 may somewhat excuse who designedly did the same thing And though this may be taken for a defect or rather a redundancy yet the Reader is abundantly recompensed by the following Paragraphs which could not well come in their Order but by such a Repetition making way for them 4. It may be convenient also in this short Preface to give some account of the design of this Work which is chiefly intended to discover Jesus Christ who is the same yesterday and to day and for ever Heb. 13.8 which in brief is not only 1. Because as Irenaeus saith of the Scripture Vbique in sacra Scriptura disseminatus est filius Dei The Son of God is that holy Seed wherewith the field of the holy Scriptures is every where sown and overspread which our Saviour confirms by his Testimony of himself Luk. 24.25 26 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself even so in all Humility and Modesty the like in its degree may be truly said to be the scope of this whole Work But 2. Also and more especially because it was the first and continued design of this Author to reveil Christ and the Truth concerning him out of every Scripture whatsoever he treated of whether of the Old or New Testament And those Texts that seem at first sight to be barren and to speak least of that great Mysterie for so the Apostle calls it he finds even there by the Divine Artifice he had
the thing it self As for the name Hell it represents unto us 1. The common condition and state of the dead Gen. 37.35 Job 14.13 Act 2.31 2. The mortified ones dead to Sin Psal 116.3 1 Sam. 2.3 The dead in trespasses and sins Psal 9.17 The latter is here meant which is called by divers names in Scripture as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 115.17 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. This number 7 c. See Notes on Luk. 12.4 5. 2. What is here meant by Hell Fire The word is Gehenna let us enquire into the name and reason of the name and nature of the thing Hell hath various names The story is well known which may discover the meaning of this word The Jews were wont to burn their Children unto Moloch See Notes on Luke 12.4 5. Gihinnom being now polluted by Josias who caused dead bodies to be brought thither and burned 2 Kings 23. according to the prophecie of Jerem. 32. This place being now become horrible and odious unto the Jews our Lord threatens them an inward judgement proportionable hereunto and here it's first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the word Gihinnom as for the thing it self which we call Hell c. See Notes on Luke 12. The truth of this appeareth by many Scriptures but such as generally warrant this truth The wicked shall be turned into Hell and the people that forget God Psal 9.17 and more especially such as speak home to this sin of reproach What reward shall be given or done to thee thou false tongue even mighty and sharp arrows with hot burning coals Psal 120.3 Reason from consideration of the demerit and sin it self which leads to hell or to the day of wrath The Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Slanderer he kindles his fire in the reproachful tongue whence Jam. 3.6 the evil speaking tongue is set on fire of Hell Iniquity it self is a fire whereby the wrath of God is kindled which burns to the nethermost Hell Deut. 32. when the wrath of God is kindled See Notes on Luke 12.4 5. Great reason there is from Divine Justice which the Lord hath ordained should take place in case of false witness Deut. 19.16 20. Now whereas he who saith to his Brother Thou Fool puts him by his testimony into an estate worthy of hell fire he himself putting his Brother in such an estate is judged by the Lord the just Judge worthy of the same condemnation which is due to such an estate This is the Law of God against perjured and false witnesses which Law condemns the partial and defective Laws of men or their undue executions When false witnesses and perjured persons are detected and found to be so what comes of it they are set upon a Pillory to shame them whereas indeed they are without shame or perhaps sentenced to lose their ears whereas perhaps they have lost them long before Their false witnessing takes away sometime the whole estate credit yea the life of innocent men The Law of the Lord is that the Judges should do to the false witness as he had thought to have done unto his Brother Would God that they who have power to make new Laws would take this into their serious consideration Doubt 1. But here it will be doubted whether such a penalty were due to such reproachful speeches as we have heard as Racha and Fool since we find that St. James useth the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with Racha vain man empty man James 2.20 And St. Paul calls the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn foolish Galatians Gal. 3.1 Yea our Lord himself who giveth this Law in the Text. He calls the Scribes and Pharisees Fools and Blind Mat. 23. See Notes on Gal. 3. Doubt 2. But it seems a very severe judgement of God that a man for a word should be cast into Hell and why doth it seem so severe do we not consider that the most sins have their rise and beginning from words such are Blasphemy Cursings Revilings Swearing Forswearings Lyings false Witnessing c. And are these small sins which are expressed in words Is not the Supreme Divine Majesty offended by these Yea doth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revengeful eye of God see through reproachful words into the heart full fraught with wrath and revenge whence proceed Murders Blood-shed Overthrows of Cities Nations and Kingdoms Behold how much wood a little fire kindleth Jam. 3.5 It is neither for the credit nor safety of this City that Children and Fools are permitted so frequently to play with it as they do and say they are in sport We might all be minded of this by our many late dreadful fires Iniquity burns like a fire but devours sinners the thorns and thistles of the Forrest Esay 9.18 Observ 1. An account must be made of words even of idle words of every idle word that men shall speak Mat. 12. By thy words thou shalt be justified and by thy words thou shalt be condemned we must stand or fall by them in the judgement of God how much more must an account be made of Lying Reviling and reproachful words These are reckoned up among the crimes which the Lord will judge Psal 50. Thou satest and spakest against thy Brother c. Observ 2. Incorrigible wicked and ungodly men are liable and in danger to be cast into Hell they are in danger to be cast-awayes See Notes on Luk. 12.4 5. 3. Incorrigible wicked men are liable or in danger of hell fire though they do not finally perish yet all are in danger of perishing Salvation is of pure Grace When man perisheth it 's imputed to the sin or the sinner himself The turning away of the simple slayes them 4. Natural death is not the last evil ibid. 5. There is yet some hope left even for profligate wicked men if they be not wanting to themselves our Lord saith that he that saith to his Brother Thou Fool is in danger is obnoxious or liable unto hell fire He saith not that he is already damned or lost and Luke the 12. our Lord saith not that God will certainly cast men into Hell but when he hath killed he is able to cast into hell and the reproachful person is in danger of hell fire Wherefore hath the Lord left these Acts in fieri and undetermined Is it not that every wicked man may lay hold of the opportunity be raised to hope of Grace and Mercy whereas danger by the nearness of an evil stirs 1. Fear 2. Hope 1. fear of the evil 2. hope of escaping the evil We find divers like Scriptures It may be the Lord thy God will hear the words of Rabshakah Esay 37.4 The Prophet Joel
in righteousness mighty to save therein his might is seen in saving A notable Example of this we have Numb 14. where the whole Nation of the Jews a very few only excepted were in imminent danger of being smitten with the Pestilence and cast out kill'd as one man and so perishing utterly by reason of their unbelief and disobedience Moses intercedes in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech thee now let the power of the Lord be magnified The least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made extraordinary great to imply the greatness of Gods power But wherein is his power desired to be seen I beseech thee let the power of my Lord be great according as thou hadst spoken how 's that The Lord is long suffering and of great mercy forgiving iniquity and transgression even such a God do we worship whose Almighty Power is seen in shewing mercy and pity O let us do so likewise let us be merciful as our Father which is in Heaven is merciful let us shew our greatest power in long-suffering and mercy towards those who are in misery in those who are in danger of perishing 2. Consider the preventing mercy of our Lord Jesus Christ He came to seek and to save that which was lost this mercy is shadowed out in the Shepherd's seeking the lost sheep Luk. 15. And we were all as sheep gone astray but we are returned to the Shepherd and Bishop of our Souls 1 Pet. 1. The woman searching for the lost groat Thus wisdom seeks for God's Coyn God's Image and Superscription upon our souls The Fathers loving entertainment of his lost Son and we were lost and are found And thus he deals and hath dealt with every one of us as if one were fallen into the fire or into the water and now ready to perish and one should presently lay hold on him and draw him out Ye are as a brand pluckt out of the fire Amos 4.1 Zach. 3.2 Like Moses who had his Name from being drawn out of the water Exod. 1. we were all in the like perishing condition had not the Lord sent his fishers of men among us to draw us out of the Sea of this wicked world And indeed what is the whole Christian Church but a number of strangers to the Common-wealth of Israel until by the mercy of the Lord we were translated out of that perishing condition and made fellow Citizens with the Saints and of the houshold of God Eph. 2. And as Moses had his name from being drawn out of the water so may every one of us we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Proselites as we term it The word properly signifieth such as are drawn either out of the water or out of hell fire where we must have perished everlastingly had not the Lord in mercy pluckt us as brands out of the fire Thus we understand that place Heb. 2.16 which we thus render He took not on him the Nature of Angels but the Seed of Abraham but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hardly bear that interpretation it signifieth not to assume or take on but to catch at and lay hold upon and help So that the meaning is this Mankind was fallen and had perished everlastingly in the Fall had not our Lord and Saviour presently stretched out his hand laid hold on it and caught it and so preserved it from utter ruine and destruction Nay the word is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He layes hold on every one of us and keeps us from falling and perishing Thus he saved Peter Mat. 14.30 31. And thus he saves us being ready to sink in despair 3. O let us consider our Saviours both Christ himself who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour and his Ministers unto us such as he hath made Saviours unto us Thou shalt save thy self and those that hear thee 1 Tim. 4.16 Thus the Husband may save the Wife and the Wife the Husband 1 Cor. 7. Let us consider them whoever they have been whom God hath made instruments of salvation unto us their patience their long-suffering their meekness their readiness to help us Eamus nos faciamus similitèr Let us go and do likewise unto others who are in a perishing condition and let us endeavour to save them 4. Not to save a man in this case is to destroy him This is good Reason for the wisdom of God argues so Luke 6.9 When the man with the withered hand was to be healed on the Sabbath day is it lawful saith our Lord to do good on the Sabbath day or to do evil to save life or to destroy it plainly inferring that if he had not saved that man he had destroyed him so shall we do if we defer to do good when it is in our hand to do it Job was thus affected Job 29.12 13. I delivered the poor when he cryed the fatherless and him that had no helper The blessing of him that was ready to perish came upon me Save some with fear pulling them out of the fire Judg. v. 23. But alas where shall we now find such saving mercy who hath as he ought put on bowels of mercy and pity towards his poor perishing Brother It is a forcible argument unto our Lord that he should save us being in a perishing condition yet we can see our Brother perishing either in the way of ungodliness Psal 1. ult which shall perish or else 2. Perishing from the way of Godliness Psal 2. ult Yet 't is no argument no motive at all to us to save him to lay hold on him and pluck him as a brand out of the fire O the vast difference between the mercy of our God toward us and our mercy toward one another for Saul argues right according to the custome of the most 1 Sam. 24.19 If a man find his enemy will he let him go well away truly no 't is very rare if any do if a man find his enemy slip over shooes and be wet-shod O lay hold on him then then help him pity him shift him dry him any thing but if you find him fall'n in a River up to the chin set thy foot upon his head and keep him under water till he perish This is the charity of many men who yet pretend Christianity But what saith the Mercy of God I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them who despightfully use you and persecute you that ye may be the Children of your Father which is in Heaven He that 's otherwise affected is not a child of our Father which is in Heaven Nay Exod. 23.4 5. If thou meet thine enemie's Oxe or his Ass going astray thou shalt surely bring it back to him again If thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him How much is man better than an
and to humble thy self to walk with thy God He hath taught us these Lessons have we learned them when we have practised these he 'l give us more particular counsel touching our present estate yea our King hath given us counsel touching it read Esay 30. Jer. 8. so he adviseth Josh 1.7 8. This is your wisdom Deut. 4.6 Keep therefore and do them for this is your wisdom Means 1. Remove self-conceitedness 2. Cease from thine own wisdom be not wise in thine own eyes be a fool in this world that thou mayest be wise such a fool was Michajah he had good advise given him to be discreet Such a fool was St. Paul and the rest of the Apostles we are fools for Christ's sake Such fools are many faithful Ministers of the Word who will not be the servants of men but the servants of Jesus Christ no not to gain the applause and approbation of men by preaching unto them smooth things Observe the reason of that wisdom which is in faithful men the wisdom it self Christ himself instructs them See Notes in Joh. 1.12 I will give you a mouth and wisdom which none of your adversaries shall be able to withstand Repreh This reproves those Rebels to Christ who would prosper fain but yet will not follow the counsel of God's wisdom such were the Jews in their times Esay 30.1 Wo to the Rebellious Children saith the Lord who take counsel but not of me c. vers 2 3. and what comes of it shame vers 5. And what was God's counsel which they rejected vers 7. God had cryed to them Their strength is to sit still and therefore vers 15. In returning and rest shall ye be saved Observe a compendious way of thriving growing rich and prospering what else is it but hearkning to the Divine Wisdom of Christ our King He prospers and makes his Subjects wise and prosperous This were a good Gospel indeed and good news to every man who will shew us any good Psal 4. The custom of this covetous Age hath perverted our Nations sence of the true Riches abased our thoughts and drawn them down to the Mammon of iniquity which was indeed Godliness with contentment which is the greatest gain 1 Tim. 6.6 And wherewithal should we be content vers 8. having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and rayment The words signifie the meanest and most ordinary Jacob conditioned with God for no more It is Godliness then that is the true gain and the Good man is the Godly man though the custome of speech hath carried it otherwise that the rich man is the good man and the richer the better man it 's an evident sign what men count goodness out of the abundance of the heart the mouth speaketh But the time is now coming when that other true wealth will be esteemed the riches of Gods Grace Eph. 1.7 the riches of Christ Eph. 3.8 The riches of the full assurance of understanding Col. 2.2 And he shall be accounted a rich man who is rich in faith Jam. 2.5 rich in good works 1 Tim. 6.18 and rich towards God Luk. 12.21 And truly Beloved this very time wherein we live is the most seasonable for the purchasing of this wealth is it not your own rule 'T is most seasonable to buy commodities when they are most cheap especially if they will last All these commodities they are lasting everlasting and as cheap as may be Confer Notes on Psal 112.9 II. He shall do judgement and justice in the Earth WHerein we must enquire 1. What is meant by judgement and justice 2. What it is to execute them We may consider these either 1. Severally or apart or 2. Joyntly These two meet us often together in Scripture and according to divers opinions receive divers interpretations with which I shall not much trouble you but name only such as fits this Text. It is by many conceived that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere the publick execution of judgement upon malefactors and evil doers and that by condemnation is to be understood and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood the defence of just and good men from the injury of evil And so we often find the words used as 2 Sam. 8.15 David reigned over all Israel and David executed justice and judgment among the people 1 King 10.9 Therefore the Lord made thee King to do judgment and justice Esay 16.5 In mercy shall the Throne be established and he shall sit upon it in Truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Jer. 21.11 Touching the house of the King of Judah hear ye the word of the Lord Thus saith the Lord Execute judgment in the morning thus it belongs to Christ but if it were only so then should judgment and justice be proper only unto Governours Magistrates and Princes to whom properly execution of judgment and justice appertains But these Two meet us often elsewhere in Scripture where they belong as well to private persons as Gen. 18.19 I know that Abraham will command his Children and his houshold after him to keep the way of the Lord and to do justice and judgment Esay 56.1 Keek ye judgment and do justice it 's a precept common to all And thus also Christ as a King promotes judgment and justice among his Subjects Let us consider them 1. Severally and apart so Judgment is taken either 1. Largely and so it signifieth all duties of all men Psal 37.28 depart from evil and do good for the Lord loveth judgment 2. More strictly as it notes that which may be exacted of any summo jure by rigour and strictness of justice And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Jam. 2.13 judgment without mercy In the former sence it belongs to all and every man Mich. 6.7 In this latter it belongs to Kings and all in Authority when they have to do with incorrigible malefactors Righteousness also is more largely taken and so it contains all Virtues and Graces or else it hath a more special signification and so it is either 1. Distributive or 2. Commutative Distributive belongs to the Magistrate or whosoever is in Authority to distribute punishments and rewards or Commutative and so it is that justice which regulates private persons in their Commerce and Trade But because the mercy of the Lord is over all his works and the way of the Lord is judgment and justice Gen. 18.19 judgment is here not ordinarily to be understood in the rigour of it as opposite unto mercy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay of mercy and therefore judgment is often taken for equity Esay 30.8 Therefore will the Lord wait that he may be gracious unto us and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgment not in thine anger i. e. moderately
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to kill The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâ—lilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
the Laws brought to three Answer There are no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudes of God's Laws Hos 8.12 They who have accurately summ'd up the Laws of God See Notes on the place above But how then come they to be contracted to so small a number See Notes as above Observ 1. There are degrees of Gods Commandments See Notes as above in Observation the third Observ 2. Hence we learn that there are diverse Wills in God not one contradictory to another as some say that God would have all men to be saved this openly and above board But his secret Will is that far the greatest part of Mankind should be damned Such contradictions of Wills one would not suppose to be in an honest man which these ascribe unto God But diverse Wills there are in God one principal and onother subordinate thereunto 1. The principal Will is of the weighty things of the Law Judgment Mercy and Faith or Truth 2. The less principal is of all lesser Commandments as serviceable thereunto Observ 3. Since our Lord blames the Scribes and Pharisees for omitting the greater and weightier things of the Law it follows that the weightier things of the Law may be kept Our Lord the Wisdom of God and Righteousness of God would not give a Law that is impossible nor blame men for omitting and not fulfilling that is impossible and not feasable to them Observ 4. The Character of Hypocrites they are intense in doing smaller Duties remiss in doing greater The Jews would not enter into the Judgment-hall lest they should be polluted but took no great care or thought lest themselves should be polluted by shedding innocent blood yea great care was taken lest they should shed blood but they put the Magistrate upon it that unless he shed blood he should not be Caesar's friend Just so have the Scribes and Pharisees done to the true Christians in all Ages the Magistrates must be their Executioners O hypocrites do they not know that quòd quis per alium facit id ipse facit what any one doth by another he doth it himself that in Murders all are principals Observ 5. The deplorable condition of the Jews Nation when our Lord came in the flesh the Scribes and Pharisees were of all other the most religious of that Age in appearance before men they carried all before them as the Scribes and Pharisees of our days yet regarded only a few outward Duties and neglected the greater and weightier things of the Law The wo and judgment here was not far from them and since we are like them can it be far from us Repreh 1. The Scribes and Pharisees hypocrites of our days far more worthy of reproof than those for there was not any one of the three Sects of Jews Essenes or Pharisees or Sadduces but they thought the Law belonged to them and that it ought to be kept But our Scribes and Pharisees hypocrites think the Law belongs not to them nay they judge it to be strange Doctrine according to that of Hos 8.12 they counted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Martin Luther turns Kerzery 1. e. heresie Coverdale turns strange Doctrine Diodati Doctrine that belongs not to them if the Doctrine belong not to us the Wo will certainly belong unto us Repreh 2. If our Lord call those Scribes and Pharisees hypocrites who tythed Mint and Dill and Cummin but omitted the greater things of the Law what will our Lord call those Scribes and Pharisees who not only omit the weightier things of the Law but the less and lighter Commandments also Repreh 3. Those who dishonour the honourable things of God's Law c. See Notes on Hos 8.12 Exhort Let not us omit these great and weightier things of the Law as these did but as they are weighty and honourable so let us observe them with due and honourable regard See Notes on Hos 8.12 NOTES AND OBSERVATIONS UPON MATTHEW XXIV 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Jesus said unto them See ye not all these things Verily I say unto you There shall not be left here one stone upon another that shall not be thrown down THe words contain part of a Divine Dialogue between our Lord and his Disciples wherein we have 1. The Disciples address and the end of it occasioned by our Lords words Mat. 23.38 39. concerning the Temple and his departure from thence vers 1. 2. Our Lords speech thereupon partly expostulating with them partly foretelling them what should come to pass 1. Jesus went out and departed from the Temple 2. His Disciples came to him to shew him the buildings of the Temple 3. The Lord Jesus expostulates with them concerning their admiration of those buildings 4. The Lord Jesus foretells that there shall not be left one stone upon another that shall not be thrown down 1. Jesus went out and departed from the Temple There are Two words which signifie the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes all that whole Area or holy place which contains in it all the Courts and Buildings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially that part of the building which contains the Sanctuary and the Holy of Holies Now when it is said that Jesus departed from the Temple we must understand by the Temple only the Porch and outward Court of the Temple for as for that inward building it was proper to the Priests only Heb. 9 1-7 And therefore it is not said that he departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Sanctuary for he was never in it because not a Priest according to the Order of Levi for it is evident That our Lord sprang of Judah of which Tribe Moses wrote nothing concerning Priesthood but the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Evangelist here saith That Jesus departed out of the Temple We are not to understand such a going thence as ye read Mat. 21.12 where it is said vers 18. that he returned thither This going out of the Temple was his dereliction his ultimum vale his final and last departure thence Our Lord had been in the Temple two dayes together one after the other First he came riding in Triumph thither Mat. 21. v. 12. where the Chief Priests and Scribes offended with the Childrens acclamation of Hosannah and he justifying them departed thence to Bethany whence the day following He returned and Taught in the Temple where again he was encountred by the Chief Priests and Elders of the People who questioned his Authority vers 23. Whence may appear the Reason why our Lord left the Temple Observ 1. That the Lord Jesus departed from the Temple supposeth that he had first come unto the Temple which is not unworthy our observation because this was prophesied of him
be excluded of the Lord and shut out of the Marriage Chamber who seclude and shut out themselves Observ 5. Here take notice that the Lord sets bounds and limits unto his Mercy Patience and Long-suffering lest it should be abused and limits it with Justice and Severity These are termini licentiae bounds beseeming Gods Mercy Exod. 36.6 where the Lord declares his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is gracious to all merciful to the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keeps mercy the ◠is in whom implying him the Lord shews mercy in even Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bears ferens auferens the Lamb of God that takes away the sins of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bounds these great Names of Goodness and mercy with Justice and Severity For should the gate of mercy stand always open no care or thought would be taken for entrance into that bliss and happiness and therefore the Lord requires our knocking by our utmost endeavours of Faith and Obedience and Prayer that it may be opened unto us and in justice he shuts the door of Faith against the despisers Act. 13.41 so that they shall in no wise believe though one declare truth unto them yea he shuts the door of utterance and makes those who should declare the truth dumb Ezek. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be a reproving to them for they are a rebellious house The reason of this is partly in regard of the wise and partly in regard of the foolish in regard of the wise it 's a door of inclusion to preserve and keep them safe within in regard of the foolish it 's a door of exclusion to keep them out In regard of the wise the shutting of the door of mercy is for their safety as the shutting of the door of the Ark was for the preservation of those in the Ark Gen. 7.16 God shut in Noah 2. In regard of the foolish the door was shut for their everlasting rejection and exclusion from bliss and happiness who had so long abused the mercy and patience and long-suffering of God and now justly come short of it 4. Observe here the everlasting safety of all those who are wise to salvation they are secure and safe when all the world about them was in perils this was represented by Noah safe in the Ark when all Mankind perished in the waters This is meant by that Evangelical Promise which we read so often in the Prophets my people shall dwell safely Observ 5. Here is an end of all molestation and trouble which is not to be looked for but by the wise the door is shut so true is that of our Lord in the world ye shall have trouble and tribulation Joh. 16. He speaks this to the men of the world but to his Disciples who by how much more obedient they are so much more opposition they meet with from the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evil one which because it's contrary to the Wisdom of God and to his Righteousness and Truth it 's always troublesom and vexatious unto Gods people whence as the evil one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the troubler so wicked men his members are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cause labour trouble and molestation unto the Saints of God insomuch as if any one walked as Christ walked as all ought to do who profess his Name 1 Thess 4.1 there is no security from the world until the door be shut Let us be hence exhorted to take the advice of the wise Virgins while it is time and before the time comes that it will be Ironical unto us let us buy the Oyl good husbands and wise men buy commodities when they are most cheap that they may vend them when they are dear The Lord here sets before us and all men in their generations the final state and condition of foolish and ungodly men that by their irremediable and unavoidable miseries we may timely beware and therefore the words are in the Present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the Preter-tense things represented before our eyes as present oft-times make a deep impression Be we exhorted therefore to prepare our selves or make our selves ready that we may go in with the Bridegroom into the Marriage but alas what can we do can we move a hand or think a thought towards making our selves ready I answer we are first required to be passiive and suffer our selves to be wrought upon patere Deum whence it is that the Lord in Amos 4.11 12. requires this duty of us the word is passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare be prepared which we may note out of the Book of Esther how the Virgins were to be prepared whom Ahasuerus should own and accept of Our Lord in a Parable to the same effect Matth. 22. tells us of a Wedding-garment which he who had it not on was cast out what that Wedding-garment is many dispute I shall take it for granted that it is Charity which of all the holy Wardrobe ye read of in Col. 3.12 13 14. is the upper Garment above all those put on Charity But the putting on the upper Garment supposeth the putting on all the rest before And before we put on all the rest we must put off the filthy rags of the old Man vers 8. the very same method the Apostle observes Eph. 4.22 and 32. Now beloved if two Sutes be made exactly fit for one Body we cannot put on the one but we must first put off the other Let us therefore examine our selves whether we have put off the former the old Man otherwise how shall we put on the new And let us learn to keep our garments from spots and blemishes and stains if a garment be new we brush it lay it up charily Oh how long have we been putting off and that work 's not yet done what time can we assure our selves to put on 2 Pet. 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as whereby negligent men are deprived of time and opportunity of doing what ought to be done Hence it appears by the practice of the most at this day the Verb is in the Present tense and speaks of the present Generation who 't is much to be feared wave fair opportunities of working out their own salvation whereof they will fall short in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say of the Plagians serò sapiunt they are wise when it is too late as Hesiod calls Epimetheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are the Sons and Daughters of Epimetheus they come too late and fall short of entrance into the Wedding-chamber Heb. 3. the Apostle having propounded unto the Hebrews the Rest promised unto them and the dreadful example of
13.35 Watch ye therefore for ye know not when the Master of the house cometh whether at even or at midnight or at the cock-crowing or in the morning lest coming suddenly he find you sleeping There are who understand these several times of watching literally and from thence have gathered proper hours of watching in the night Psal 63.6 I remember thee upon my bed and meditate on thee in the night watches Surely our Lord would not have pointed at those special times of watching nor would the Devil have disswaded Macarius from the observation of those times of watching unless there were something in them tending to the destruction of the Kingdom of Satan and the advancement of the Kingdom of God 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom watch ye therefore for ye know neither the day nor the hour when the Son of man cometh We remember a twofold object of watchfulness propounded evil to be prevented and that not expected good to be kept and obtained that we may enter into the Bride-chamber The evil to be prevented is near us irrepens incidens 1. Malum irrepens the inconvenience that evil of sin which easily besets us and secretly steals upon us as a thief in the night 2. The Malum incidens the mischief it is the evil of punishment the judgment that suddenly comes upon us as a robber as an an armed man 1. The malum irrepens the evil that steals upon us is the National Sin whatever that is of which we must be watchful and wary that we avoid it and be not guilty of it lest the malum incidens the terrible judgment of God seize upon us The National Sin no doubt is either the empty Lamp the fruitless Oyl empty dead Faith without the Oyl of the Spirit of Faith and Love and without the Oyl of good Works and Works of Mercy Or the Lamp full of the false Unction Oyl or Spirit from Antichrist that accursed Oyl or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enters into the bones of ungodly men whereby they are wise and strong to do evil but to do good they know not that abundance of iniquity whence according to our Lords reasoning proceeds want of love and mercy these and such as these are mala irrepentia the National sins But hence may spring an Use of comfort to the humble Soul it s not held an Error to hope for the Unction from the holy One to hope for the Spirit of God the Oyl in our Lamps of Faith to burn and shine in good works of Mercy I say It 's not held an Error to hope for this Spirit since the Lord promises it if we pray for it and the Apostle tells us the promise is made to all that are afar off and that he gives his Spirit to those who obey him Act. 5.32 As for the Oyl of good works and works of Mercy wherewithal our Lamps of Faith ought to shine is it not commonly said to be Arminianism or Popery to urge the exercise of good works and works of Mercy But Beloved is it not the end whereunto we are made Eph. 2.10 are we not created unto good works that we should walk in them Are they not as necessary to our Faith that it may be a living Faith as the Soul is to the Body that it may live See Jam. 2.1 So that Faith and Obedience are inseparable in Christians oft-times being taken the one for the other Observ Hence also an use of reprehension if the Lamp of Faith and Knowledge be so empty of good the Spirit of God and works of mercy what shall we say of the fulness of evil the false Faith full of the false Unction if they who have not the Unction from the holy One if they who have not the Spirit of Christ are none of his whose are they who have the Spirit of Antichrist Giddyness Rebellion Whoredoms Dissention Uncleanness If he know not those who are empty of good Works and works of Mercy how shall he know those who are full of evil Works and works of Unmercifulness Rom. 1 28 31. If they who are called Virgins as they who in some measure have abstained from the polutions of the flesh if these were excluded from the Marriage shall not the adulterous Generation be exclusissima What saith the Apostle Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh saints Verse 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience there 's malum incidens the mischief that shall suddenly fall wherefore Eph. 5.4 he saith Awake thou that sleepest and arise from the dead arise from those dead works watch and pray for the prevention of those National evils which hang over our heads lest the Judgment suddenly overtake thee As there is now a time that the Gate of Mercy which now will easily be open at the knocking of sighs and tears and groans and prayers of the penitent now the time is wherein our Lord saith whoever cometh to me I will not cast out the gate stands open for Traytors Adulterers Idolaters for sinners of all sorts for David after his Murder and Adultery for Mary Magdalen after her Whoredom for Matthew after his receipt of Custom for Peter after his threefold denial for Saul after his persecution of the Church And there will be a time when that door is once shut it will not be opened neither by prayers or sighs or tears or groans O beloved as knowing the terror of the Lord I presume to exhort now now now the gate of mercy may be opened unto you now knock now watch now pray for if the gate be shut against thee the Lord will seal and ratifie the Exclusion of Fools with Amen Note hence their great peril who have all things at their own will both outward and inward the strong man keeps the Palace and his goods are in peace but while they say peace cometh sudden destruction O the perversness of mans corrupt nature that which should be to us a reason why we ought daily to watch and pray to wit because we know neither the day nor the hour when he Son of man cometh this verily is a reason to many why they are negligent slumber and sleep long naps in known sins as they of old The Lord sees not the Lord deferrs his coming Not minding Satan our adversary that roaring Lyon going about seeking whom he may swallow up or drink up he I say daily watches his opportunity when he spies us negligent or the windows of our Senses open then casts he in his darts or temptations some delightful object or other whereby he may perswade or draw us off from our duty to sin and vanity and make us to neglect our guard But watching looks at an object worth obtaining and well
glory in tribulation also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us 1. Vse Hence is for Consolation many there are who complain they want the Gifts and Graces of God Consider Hebr. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Alas but I am poor and hath not God chosen the poor rich in faith and heirs of the Kingdom Let us be exhorted to be having to be covetous there is a good kind of covetousness as well as an evil for the Prophet Habakkuck 2.9 Wo to him that coveteth an evil covetousness to his house that he may set his nest on high that he may be delivered from the power of evil And the Apostle in 1 Cor. 14.1 exhorts us to covet spiritual gifts to be having them But for what use for our selves No that 's an evil covetousness he presently adds the end wherefore we should covet them viz. that we may prophesie The Jews have an excellent proverbial speech See Notes on Psal 112. Wherefore do men hoard and lay up wealth is it not that it might profit them in times of scarcity But the Wise Man tells us otherwise Prov. 11.4 Riches profit not in the day of wrath it profits then to have had wealth i. e. to have used it well Thus the Lord teacheth us to profit 1 Tim. 6. Laying up for your selves and Godliness is profitable for all things so to him that hath shall be given Sign Whether have we these goods of our Master yea or no Have we the simplicity of Abel that breathing towards God or hath Cain the having or covetousness of the earthly man slain it in us Means Oportet credere quod implendum est direct and positive means are Faith and the prayer of Faith If any man lack wisdom let him ask it of God but let him ask in Faith We read of a firmament between the waters above and beneath it those waters above the firmament are say some the ideas the fountains and originals of all things to be produced our Lord calls the Holy Spirit by the name of Water and that Holy Spirit if it be obtained by Faith that 's the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 and by Prayer Luk. 11.13 When by Faith and Prayer we have obtained these Talents let us use them and improve them to our Masters honour and his Servants benefit and blessed is that servant whom his Lord when he cometh shall find so doing 2. He shall have abundance These words answer to the Lords bountiful rewarding of his faithful and industrious servants Which being the scope of these words will help us to the true understanding of them which the French Translation does not reach unto which turns the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall have so much more which beside that it does not turn the word but falls much short of the sence as shall be shewn Diodati turns it somewhat better in his Italian He shall superabound but neither doth he reach the full sence of the word Martin Luther in his Saxon Translation renders the word He shall have fulness and the Low Dutch Translation sounds to the same purpose He shall overflow but neither answer the word fully No nor any of our English Translations that I have seen whereof the most render the word as our last Translation has it He shall have abundance only the Manuscript hath He shall increase But indeed these seem rather to aim at the sence of the word than to render it as faithful Translators ought to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall have abundance word for word He shall be made to abound â—ugebitur for the word is Passive and so shews Gods act in rewarding his faithful and industrious servants 1. Reason of this will appear from the endeavour and industry of him that hath or useth well what he hath Prov. 21.5 The thoughts of the diligent tend only to plenteousness which is the wise mans riddle Prov. 11.24 There is that scattereth and yet increaseth and there is that with-holdeth more than is meet but it tendeth to poverty but he that watereth shall be watered also himself 2. Reason of this also appears from the Mrs Justice and Equity in rewarding his Servants in that thing which they seek and follow after for whereas the rule is general That he that seeketh findeth and he that knocks it shall be opened unto him Surely if the God of all Grace concurrs in some sort with all endeavours of men how much more will he concurr and bless those endeavours and labours which are undertaken by his Servants for his honour and for the good of men Observ 1. Gods manner of rewarding his laborious and industrious servants he gives to all according to their works But how is that even according to their desires and endeavours at what they have aimed at they who have been busied about works of Mercy they shall obtain a suitable reward Blessed are the merciful for they shall find mercy He that followeth after righteousness and mercy he findeth life righteousness and honour Prov. 21.21 Observ 2. Note here how highly dignified and honoured they are of the Lord who have used their Talents well They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent men men abundantly honoured of their Lord The Wise man about to rehearse a Catalogue of men famous in their Generations he commends them all not from what they knew only not from what they believed but from what they did Ecclus. 44.1 having given them praise according to several Virtues and Graces vers 10. He gives them one common attribute they were all such as had abounded these were all merciful men so that Ecclus. 27.8 9. If thou follow after righteousness thou shalt obtain her and put her on as a glorious long robe The birds will resort unto their like so will Truth return unto them who practise in her they who know the Truth and hold it not in unrighteousness but practise it they I say obtain the essential Truth which is Christ Joh. 14. so they who practise righteousness obtain a crown of righteousness and they who seek for glory and honour and immortality eternal life Thus on the contrary when the desires endeavours and labours aim at iniquity men are rewarded with the fulness of it Rom. 1.27 28 29. unrighteous men receiving in themselves that recompence of their errour which was meet c. so Psal 109. 17 18. As he loved cursing so let it come unto him c. and Ecclus. â—7 As a Lion lyeth in wait for the prey so sin watcheth for him that worketh iniquity whose end shall be according to their deeds Phil. 3.19 Whose end is destruction whose God is their belly who
Baptist is sent to prepare the Lords way lest he come and smite the earth with a Curse The Old Testament ends with a Curse the New with a Blessing Apoc. last and the last The Curse will lay hold upon us unless we lay hold upon the blessing But here it may be objected that if this way of the Lord be to be prepared before the coming of Christ then Righteousness shall be by the Law and by John Baptists Doctrine I answer the Law is our School-master to bring us to Christ Gal. 3.24 that we may be justified by faith For though there be divers stages or parts of the Lords way yet all of them make but one way distinguished secundum magis minus perfect and less perfect Act. 18.25 26. And albeit the Righteousness which John preacheth be Righteousness going before Christ and Psal 85.13 and John the Baptist be Christs forerunner yet is that Righteousness no other than the righteousness of Christ and the righteousness of the Gospel and the beginning of it as the Scripture speaks expresly Mar. 1.1 And though John be the forerunner of Christ yet was Christ before St. John as he himself confesseth Joh. 1.15 and preached the same Doctrine that St. John did Matth. 4.17 and appoints his Disciples so to do Mar. 6.12 For Christ is yesterday and to day and the same for ever Hebr. 13.8 Alpha and Omega the first and the last Rev. 1.8 So that what seems to be ascribed unto the Law or to John the Baptist or his Doctrine is but instrumental or by way of preparation unto Christ for by the deeds of the Law shall no flesh be justified in Gods sight Rom. 3.20 for Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 1. Then to prepare the way of the Lord is to purge it and make it clean Observe then from hence that if the way of the Lord be to be purged and cleansed and so to be prepared That the nature of sin is filth and uncleanness nothing is said to be cleansed but from that which is unclean As sin is in it self uncleanness so with and by it we have defiled and corrupted our way as the Scriptures speak of the old world Gen. 6.12 all flesh had corrupted their way yea it defiles and corrupts others also as the Psalmist compares the life of ungodly men to a Snail Psal 58.8 which consumes it self and leaves a slime behind it even so ungodly men shall one day acknowledge saith the Wise Man Sap. 5. That they have wearied themselves in the way of wickedness and destruction yea we have gone through desarts where there lay no way but as for the way of the Lord we have not known it Thus they waste and consume themselves and leave a slime behind them of a wicked example unto others 3. Being thus defiled having thus corrupted our way we stand in great need of cleansing especially before we come to the Table of Shew-bread in the Holy It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of the face which we call Shew-bread that bread figured Christ himself Joh. 6.32 33 35. bread with frankincense upon it Eph. 5.2 such a Table the Lord prepares for us Psal 23.5 and most fit it is that we prepare and fit our selves that we may become fit guests at such a Table The guests at this Table were only Priests The way to this Holy Table lay by the Porch by the Laver and by the Altar 1. This is an Age in which every man undertakes to be a Priest because it is said that the whole Church is a Royal Priest-hood and I would to God that we were all such as Moses wished that all the people could prophesie that the Lord Jesus Christ would make us all Kings and Priests unto God his father that he would present us unto himself a glorious Church not having spot or wrinkle or any such thing but that we should be holy and without blemish Ephes 5.26 27. as the Saints are said to be without blemish before the Throne of God Apoc. 14.5 That we may come such Priests unto the Lords Table we must 1. Pass through the Porch i. e. the fear of God the beginning of wisdom whereby we depart from evil Then 2. We come to the Laver Exod. 25. where the Priests must alwayes wash before they enter into the Holy that laver of regeneration and renewing of the Holy Ghost which is shed on us abundantly through Jesus Christ our Saviour Tit. 3.6 3. From this Laver they passed unto the Altar I will wash my hands in innocency and so will I come to thine Altar The Altar whereon 1. Christ offered up himself for us Hebr. 10. 2. The Altar whereon We offer up our selves unto God a living sacrifice holy and acceptable unto God 3. The Altar whereon We burn up and consume all our carnal lusts and affections and shew forth the Lords death until he come 1 Cor. 11.26 The Lord for his mercy sake so fit and prepare us for his heavenly Table Again Prepare the way of the Lord It is the Great Kings Charge by Proclamation The Metaphor is taken from Pioners ut supra Add Isa 45.2 where the Lord promiseth Cyrus a type of Christ I will go before thee and make the crooked places straight This the Lord doth before the true Cyrus the Sun of Righteousness by the Ministry of John the Baptist or else The Metaphor may be taken from the custom of preparing wayes to the City of Refuge Deut. 19.3 whither he was to fly who had slain a man by ignorance or unawares and so St. Peter tells the Jews that they had slain the Prince of Life but saith he I wote that through ignorance ye did it Act. 3.17 and Jam. 5.6 the Apostle tells the oppressors and voluptuous men that they had condemned and killed the just one i. e. the Lord Jesus Christ which he speaks as well to us who through our own lusts and pleasures have killed and crucified the Lord Jesus in us Gal. 3.1 I have spoken of the Duty shewn the reasons of it and answered an objection as also made some application to our selves It 's useful to us 1. generally as it treats of a preparation of the Lords way 2. especially according to the several wayes of preparing it 1. Generally so observe an Antichristian or wicked man is not made a Christian ex tempore See Notes in Matth. 16.17 It 's a business that concerns us all and every one of us yet quod omnibus dicitur id nulli dicitur quod omnes curant id omnes negligunt common duties are such Who goes about sadly and seriously to prepare the Lords way in his own heart yet who is not ready to check another for not preparing it who minds this his own greatest business who busieth not himself about others Master what shall this man do so Peter enquires concerning John Joh. 21.21 but our Lord checks him for that
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
were blind they should have no sin Joh. 9.41 but because nullis quae sunt officii sui permittitur ignorare Gerson This is the condemnation that light is come into the world yet men love darkness rather than light Joh. 3.19 As concerning what every man ought to know according to such means as may be used I believe hardly any man can be said to be altogether ignorant Thus because the Book of the Creature is open unto every man he is inexcusable who from hence may know God and glorifie him as God yet will not which is the Apostles Argument Rom. 1.20 But although ignorance may in part excuse yet that proceeds not from the nature of the sin but meerly and solely from the mercy of God One notable case is extant Gen. 20. Abimilech had used all moral diligence as they call it he did what he did in the integrity of his heart which God himself acknowledgeth maugre all this Abraham must pray for Abimilech otherwise he and all his must die Luk. 12.48 He who knew not shall be beaten with few stripes why with any it's presumed he might have known 1 Tim. 1.13 I obtained mercy because I did it ignorantly There had been no need of Mercy had there not been sin The Jews had by ignorance put to death the Author of Life as the Apostle witnesseth for them Acts 3.17 and though thereby they had fulfilled what God had foretold should be done by the mouth of all his Prophets yet this ignorance excused not à toto they must repent vers 19. Acts 17.23 30. Observ 4. This discovers the great goodness and mercy of our God who takes no advantages of us in our ignorance but is patient toward us and imputes not unto us our sins of ignorance as not willing that we should perish but that we should come to the knowledge of his truth And therefore the Psalmist compares him to a Natural Father that pittieth his own Children Psal 103.13 A Natural Father though his Child in the nonage and infancy commit that which is in the nature of it a great sin yet he imputes it not unto his Child for a sin as Exod. 21.15 He that smites his Father or his Mother shall be surely put to death and vers 17. He that curseth his Father or his Mother shall surely be put to death When therefore a Child of two or three years of age being angry shall smite or revile the Father or Mother according to the letter of the Law he ought to die but because the Law of Nature and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that discrimen honestorum turpium that light of natural reason which some call the Law of Nature and shines to some sooner to others later and is not yet appeared unto the Child to teach him that he should not do injury to his Father or Mother or that in so doing he should commit a great sin hence it is that though what the Child doth be a great sin in the nature of the fact yet because the Child is not yet capable of the Law that should teach him this therefore the sin is not imputed unto the Child for sin yea Parents are so fond that in this they make sport with their Children I write unto you little Children c. 1 John 2. See the great indulgence of our heavenly Father Mat. 12.31 there 's the sin against the Father forgiven then verse 32. follows pardon of sin against the Son see an example of this Acts 9.10 15. Ananias accuseth him but what saith the Lord he will not hear of it Go thy way he is a chosen vessel to me Acts 22.18 Paul accuseth himself and aggravates his own sin yet verse 21. the Lord takes no notice of it but rather seems to take offence that he troubles him with his Confession He said unto me Depart O the vast difference between Gods Mercies unto us and our Mercies one to another David's great sin see how graciously the Lord pardons it 2 Sam. 12.13 David said I have sinned against the Lord presently Nathan said to David The Lord also hath put away thy sin thou shalt not die So easily is the great God intreated to pardon though two of the greatest sins against our neighbour but we make one another offenders for a word Isa 29.21 yea whereas the Lord easily pardons our debt of a thousand Talents we will not pardon nor have patience toward our fellow-servant though he owes us but a hundred pence Matth. 18.23 30. and so inexorable we are as if sin committed against us were against the holy Ghost An Exhortation Let us acknowledge our errours our ignorances and turn unto the Lord we have a gracious and merciful God to deal withall and one ready to forgive Job 33.27 28 29. Christ himself hath been offered up a sacrifice for our ignorances Numb 15. He is that Bullock that Goat slain for the ignorances of the people He was made sin for us that we might be made the righteousness of God in him And let us confess with David Psal 19.12 O who can understand his ignorances O cleanse thou us from our secret sins if we confess our sins he is just to forgive us our sins 1 John 1.9 Levit. 13.13 Repreh Those who live in the clear Sun-shine of the Gospel and pretend extreme much to the knowledge of it yet rebel against the light Job 24.13 if sin be imputed where there is a Law and the Jew is inexcusable Rom. 2. yea if he be inexcusable who hath the light of Nature yet glorifieth not God as God what shall become of him who knoweth the Gospel and the Law of the spirit yet sins against so great light Surely such a servant as so knows his masters will and doth it not shall be beaten with many stripes Luk. 12. More NOTES on ROM 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come AFter the Prolepsis vers 13. whereof I spake before and might be included in a Parenthesis here followeth an Epanalepsis a resulting a resuming and farther declaring of the Argument contained verse 12. where the Apostle reasons thus however it be true that is objected That sin was in the world untill the Law yet not imputed while there was no Law yet death which was by sin reigned from Adam to Moses c. Hitherto then ye have heard the ingress or usurpation of a Tyrant with his way of entrance upon his tyranny by one man c. and his progress and strengthning himself in his usurped dominion So death passed upon all men c. We now come to consider the duration and time of his reign Death reigned from Adam to Moses c. wherein we have 1. The reign of the Tyrant Death reigned 2. The Subjects over whom in special he reigned even over those c. 3. The
able to abase and he speaks from heaven too Hebr. 12.25 Mary Magdalen lived yet not she but the Devil yea seven Devils lived in her and the life that she lived she lived by unbelief of the Son of God and without the Law yet even she bedewed her alluring countenance with repentant tears and washed the Lords feet with precious oyntment and wiped them with her ensnaring locks and out of her our Lord cast the seven devils so that she lived as much to God as she had lived unto sin yet not she but Christ lived and the life that she lived she lived by the faith of the Son of God who died for her and gave himself for her And why seems he whom thou dispairest of in such a desperate condition that the Lord may not cast out of him also even his seven Devils Envy Pride Covetousness Wrath Gluttony Lasciviousness and Idleness or wearisomness of Spiritual duties which are the seven capital and devilish sins Manasseh who lived without the Law an abominable idolater and as idolaters are wont to be a murderer a most inhumane and cruel murderer he shed innocent blood in abundance and filled Jerusalem from one end to another 2 King 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King Yet when the Assyrians had taken Manasseh among the thorns and bound him with fetters in his affliction he besought the Lord his God and humbled himself greatly before the God of his fathers and prayed unto him and he was intreated of him and heard his supplication and brought him again unto Jerusalem unto his kingdom then Manasseh knew that the Lord he was God And why may not he who now lives in idolatry and bloodshed without the Law and seems to thee a Manasseh one who hath quite forgotten his God as Manasseh signifieth when his way is hedged with thorns being bound by the fetters of the Law by the Assyrians the besieging sin remember himself and return unto his God and strive as much against sin as he strove for it and resist it even unto blood and let out the very life blood and spirit of sin in the blood thereof is the life thereof striving against sin That Publican had lived a sinner without the Law for Publicans and Sinners are commonly shackled together who afterward smote his breast and said God be merciful to me a sinner And is he worse than Publicans and Sinners whom thou despairest of if not why may not the Lord smite and correct him by his Law who now lives without it so that he may smite his breast and though for the present he find no need of mercy say as he did God be merciful to me a sinner Matthew arose from the Receipt of Custom and from his custom of sin when Christ called him and he followed him Matth. 9.9 That prodigal mad young Fellow Luk. 15. who left his fathers house and went into a far countrey and spent his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living without the law as it were in an unsavable condition as the word may signifie he came to himself returned to his fathers house and found mercy And why may not he who seems to thee as mad as that prodigal who lives without the Law and in as unsavable a condition who hath spent his substance his stock of Grace return again to the Law and to himself and to his fathers house and find mercy Peter was in as desperate a case as abjuring and denial of his Lord thrice could put him into he lived without the Law and without Grace yet the Lord looked back upon Peter and he went out and wept bitterly and expiated his threefold denial of his Lord with a threefold confession of him Joh. 21. And why may not he who now lives without the Law and denies his Lord in works and in his life which is the worst kind of denial why may not he if the Lord be pleased to look upon him as he did on Peter deny himself and deny ungodliness and worldly lusts and live soberly righteously and godly in this present world So reasoned one of the pious Ancients Si Petrus post tam gravem lapsum ad tantam rediit eminentiam sanctitatis quis de caetero desperet si tamen egredi voluerit è peccato 2. Despise no man no not these Out-lawes those who live without the Law Paul once lived without the Law yet who so glorious an instrument of God as Paul was and a chosen vessel to bear the Name of Christ And who art thou who despisest another Aut sumus aut fuimus aut possumus esse quod hic est Either we are or have been or may be as this man is Are not we our selves Out-laws Who hath despised the day of small things If under Grace blessed be the God of all Grace yet ought we not though under Grace to despise those who live yet without the Law and are yet graceless and therefore the Apostle thought fit to remember those Churches to whom he wrote What had been their former life 1 Cor. 6.9 Neither Fornicators nor Idolaters c. Now lest they should out of a lofty despiciency vilifie and scorn such Such saith he were some of you and Col. 3.5 6. having reckoned up the like sins and concluded for which things sake the wrath of God comes upon the children of disobedience lest they should now despise these he presently adds in the which ye also walked sometimes while ye lived in them The Ephesians were now believers yet the time was when they lived according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Ephes 2.2 Here was a life indeed according to the course of this world what life was that what life is in the world All that is in the world is the lusts of the flesh the lusts of the eyes and the pride of life and thus the Ephesians lived and doubtless that was without the Law They were one with all these lusts nay they were one with the Devil himself for that follows they walked according to the Prince of the power of the air But the Apostle he never lived so No see whether he did or no vers 3. Among whom also we all had our conversation in times past c. as well as others Why then should we despise or vilifie any man Was it in their power or is it in our power to live according to the Law or according to the Gospel of Jesus Christ Doubtless neither for it follows God who is rich in mercy for his great love wherewith he loved us even when we lived without the Law and were dead in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he quickned us or made us live together with Christ And therefore Tit. 3.2 He exhorts us to speak evil of no man to be no brawlers but gentle shewing all meekness
distraction discord disagreement of mind thoughts fansie understanding heart will affections and all these divisions and partialities are both of one from other and in our selves Hence appears the great necessity of a manifold Law which might pursue the man in his manifold aberrations and strayings from his God which might follow him in every thought will desire affection and ferret him out of every hole These many Laws are a badge of the manifold misery we were fallen into for as Plato reasons Where there are many Physitians it follows the people have there many diseases and where there are many Lawyers the people must be very much divided So we may reason that since there are many Laws there were many breaches of the Laws since there are many remedies many healing doctrines there must be many spiritual diseases Learn we hence to prize and esteem the Law according to the worth and dignity of it they are the honorabilia legis the honourable things of the Law things in themselves honourable as our Lord calls them Matth. 23.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more or most honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is weighty and honourable such as make honourable these weightiest these most honourable things of the Law Judgement Mercy and Faith they are the only durable honours Isai 23. Howle ye inhabitants of the Isle Is this your joyous City whose antiquity is of ancient dayes Who hath taken this counsel against Tyre the crowning City whose merchants are Princes whose traffickers are the honourable of the earth The Lord of hosts hath purposed it to stain the pride of all Glory and to bring into contempt all the honourable of the earth But Isai 42.21 We will magnifie the Law and make it honourable they are those wherewith we honour God and honorantes me honorabo the honourable man deals in honourable things and by honourable things shall he stand O that such an holy ambition were kindled in every generous breast that they would desire the honour that cometh of God only and pursue it in that honourable way whereby it is to be obtained 1 Sam. 2. These great things of the Law are those whereby we honour our God and according to which God honoureth us to them who by patient continuance in well doing Glory honour and immortality eternal life Rom. 2.7.10 Glory honour and peace to every one that worketh good The Lord hath written or will write unto his people the great things or multitudes of his Laws The word in the Original is in the future which in that tongue implies a continual act The Commandments of God are a Letter from God unto the Church a Love-letter of the Churches Husband unto his Spouse And writing the great things of his Law adds to them Confirmation and leaves them upon record in perpetuam rei memoriam These are the lasting honours all other honour fails with the cause which bred it Gentility is on ancient Riches when they decay the honour decayes with them that is built upon them But honour thou thy God and his Christ his wisdom and she shall bring thee to honour Prov. 4.4 Shechem is said to have been more honourable than all the house of his Father Gen. 34.19 ye read no honourable act he did but only he readily circumcised himself ye read for what end he did it Those of Berea were more noble than those of Thessalonica Why because they received the Word with all readiness of mind and searched the Scriptures daily whether the things which Paul preached were true or no Act. 17.11 Now if these minora Legis these less things of the Law rendered them honourable how much more honourable shall the graviora Legis and great things of the Law if the outward much more the inward if the receiving the outward word how much more the receiving of Jesus Christ himself If the great things of Gods Law be strange to us then we are best acquainted with the enemies of them Prov. 3 5-10 the neglect of the least damnable Palac in Matth. 5.19 Groti Ibid. Reproves Those who magnifie men greatly esteem men and the opinions and performances of men and neglect the great things of Gods Law Thus did the Corinthians of old and this are we now puffed up for one against another Thus Simon the Sorcerer bare himself for some great man and the Samaritans esteemed and called him the great power of God yea though he bewitched them with Sorceries What is Paul or what is Apollo's are they not ministers only by whom ye believe How can ye believe when ye receive honour one of another Peter and John Act. 3. Paul and Barnabas Act. 14. were ashamed of their honour And can there be a greater witchery than that which the Apostle speaks of Gal. 3. Foolish Galatians who hath bewitched ye that ye should not obey the truth who else but Simon why was there a Simon Magus at Galatia yes and at Corinth and London too Simon hath bewitched us that we do not obey the Truth Simon is hearing if we hear and hear and hear and nothing but hear the great things of the Law we think our selves great and honourable people and if we know them then much more honourable yet so much we may do and yet Simon may bewitch us instead of obeying and doing the great things of the Law we cry up Simon either the Preaching or Hearing for the great power of God Doubt But here it may be doubted whether there be such multitudes of Gods Laws since we read that our Lord reduceth all of them to Two only The Commandments of God are sometime more numerous as when they are delivered in the full Decalogue sometime they are contracted into a less number as Deut. 10.12 Now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Sometime that number is contracted These are the things that ye shall do Zach. 8.16 Speak ye every man truth to his neighbour execute the judgement of truth and peace in your gates and let none of you imagine evil in your hearts against his neighbour and love no false oath for all these are things that I hate saith the Lord Sometimes yet to a less than that as Mich. 6.8 To do justly to love mercy to humble thy self to walk with thy God which are the very same which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.23 the greater weightier and more honourable things of the Law as judgement mercy and faith Judgement answers to doing justly which is not only the office of a publick Judge but even every mans duty in the tribunal of his own Conscience it comprehends all that duty which may either by strict justice be required or by
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
it and then some limitation as thus Si fas esset si possibile c. Reason 1. In regard of God he hath generosissimum ingenium nimiam charitatem pecius amplissimum idemque nobilissimum he loves his enemies he hath so large bowels of mercy that he extends them not only to his friends but even to his enemies Is not the world an enemy unto God the wisdom of it is an enemy to God so is the friendship of it so are the lusts of it so that he that loves the world inimicus dei constituitur Yet so God loved the world this sinful world that he gave his only begotten Son c. for God commends his love unto us Rom. 5. that when we were sinners Christ died for us and if when we were enemies we were reconciled unto God by the death of his Son Ephes 2. God who is rich in mercy propter omnimodam Charitatem wherewith he loved us even when we were dead in sins He hath quickened us together with Christ See this in his Administration and Government of the world how he delights to pour out the riches of his goodness even upon his enemies how he loads them with his blessings and favours God is good unto Israel saith holy David yea and so good unto the enemies of Israel and of God himself that it puzzled David and Job and Jeremiah c. Psal 81.15 16. That good Father shewed little love toward his eldest obedient Son but displayed the riches of his love to his younger Son a dissolute young fellow Such yea such is the nature of our God and of this nature St. Paul was partaker 2 Pet. 1. He had the mind of Christ 1 Cor. 2. ult who loved us and gave himself for us an offering and a sacrifice to God Ephes 5.2 Yea that be might redeem us from the curse of the Law he became a curse for us Gal. 3.13 Such a nature was our Apostle partaker of such a follower of God such a lover of his enemies that so he might free them from the Curse he wished himself accursed from God for them 2. Another reason in regard of his Brethren and Kindred according to the flesh they are burdened with sin and now sinking yea sunk under the burden In this case if a man should see an Ass his enemies Ass lying under his burden would he forbear to help him No thou shalt lay off all enmity toward him Thou shalt leave thine own business to help him so the Chald. Paraphras and our Translators in the Margin Exod. 23.5 And how much is a man better than an Ass If thou shalt see therefore thine enemy himself lying under his burden how much more oughtest thou to help him Is there any I believe there are many who well know how heavy a burden sin is it 's a weight an heavy weight that presseth down Hebr. 12.1 This people had now filled up the measure of their fathers wickedness and now a proportionable weight was to be laid upon them O what Charity it were to ease such a burdened people of the heavy weight laid upon them compare Zach. 5. the talent of lead They are now sinking what Charity it were to leap in and save so many Souls from being drowned in destruction and perdition 3. A third reason there is in regard of the Apostle himself he had been a great Persecutor a grievous sinner and therefore it pleased the Lord to honour his Grace so as to make him the most notable pattern of hyperbolical love goodness and mercy This is God's method ex ligno tortuosissimo facere Mercurium to make a most eminent loving Saint of the greatest sinner Mary Magdalen had seven Devils which our Lord cast out and then graced her with his first sight after his resurrection Peter fell foully by a tripple denial whom the Lord raised more gloriously by a threefold confession of love Jesus Christ came to save sinners saith St. Paul quorum ego primus 1 Tim. 1.15 They love most to whom most is forgiven This I conceive is the reason of Paul's exuberancy of love Before I come to make use of this unto our selves I must answer two or three queries briefly 1. Whether any person in Christ may be separated from him yea or no I answer whereas two kinds of branches are in the Tree of Life 1. Some which bear not fruit 2. Others which do bear fruit 1. The former the Father takes away 2. The latter which bear the fruit of Faith and love attain such a rooting in Christ they cannot be plucked away from the living stock Joh. 15.2 Every branch in me that beareth not fruit the Father taketh it away c. These are rooted and grounded in love Eph. 3.17 Rooted and built up in him and established in the faith Col. 2.7 2. Whether may a Saint of God by such hyperbolical love as this is really loose his part in Christ yea or no I answer he cannot the greatest danger of loosing our part in Christ is by loving the world and things of the world by growing cold in love to God and Men not by growing fervent therein and persevering to the utmost denial of our selves 2 Pet. 1.5.8 Revel 2.5 and 3.11 2 Joh. 8. yea this readiness in Moses and Paul out of their intense and fervent love to God and Men to part with their salvation made them so much the surer of it As Abraham had never such assurance to possess his Son Isaac as when he had offered him up to God for then the Lord commanded him touch not the Lad c. 3. But why then did Moses and Paul here so freely offer up their salvation since it could not be taken from them I answer there is nothing more acceptable unto God than that we should out of love to him and men offer that unto him which is the dearest unto us and when we thus evidence our love towards him as Christ hath done his to us then are we most acceptable unto God when we so prodigally lose our souls we save them when we so accurse our selves we most bless our selves when we so cast away eternal life we lay the fastest hold upon it Application general Holy and affectionate wishes for the spiritual and eternal welfare of others are notable convincing arguments to enforce our enemies to believe our love towards them God himself so deals with his people Deut. 5.29 O that there were such an heart in them that they would fear me and keep my Commandments alwayes that it might be well with them and with their children for ever Paul thus endears himself and wins upon all that heard him Act. 26.29 I would that not only thou but all that hear me this day were both almost and altogether such as I am except these bonds all the good he had he wished them nothing of the evil The Jews did hate the person of Paul after his Conversion above all other men witness their laying wait for
forth we hold and keep that Spiritual Love-feast which was wont and should for ever be a concomitant unto this Sacrament 1 Thess 5.11 3. What is the Committe of Examination Every mans own self judge your selves 1 Cor. 11.31 32. Let us examine our selves 2 Cor 3.5 Let every one prove his own work Gal. 6.4 4. Who is the Delinquent If we look for the Delinquent he is no other than every mans own self which is not to be understood only in regard of outward actions which may be left to the examinationn of another but the party to be examined is every mans own self according to that especially in himself which another cannot examine so well as he himself can as his inward actions The motions of his own heart and spirit So the Syriack here Let a man examine his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason In regard of 1. The Duty it self Examination 2. The Examinate and Exminer 1. The Duty is a reflex act which returns upon it self which is proper only unto man and no other creature Therefore let a man examine himself 2. In regard of the Examinate every one of us is sufficiently delinquent and faulty enough if he will stand to the dictate of his own conscience 3. And therefore who so fit an Examiner as he who is privy to all the Examinates Delinquency For who knows the things of a man but the spirit of the man that is in him 1 Cor. 2.11 Object 1. But the heart is deceitful Jer. 17. who can know it The heart of the wicked man made deceitful by the Deceiver that is another mans heart because we are unable to judge of things by their surface and know not one anothers heart And whereas the heart would naturally discover the purposes and intentions of it by nakedness and simplicity The Art of seeming conceals all from us 2. But if by this every man 's own heart be understood It 's true that no man knows his own heart without the light of God's Law and his Spirit For so every mans spirit in him is the candle of the Lord Prov. 20.27 which the Lord lights Psal 18.28 by which are discovered unto him the hidden things that lay before in darkness Observ 1. No person unexamined is to Communicate c. Levit. 21. and 22. Commune with your own heart so did they qui redierunt ad cor who returned to their heart Object 2. But is there no cognizance to be had of other mens sins if so why may not one man examine another I Answer some mens sins and misdemeanours are manifestly known Gal. 5.19 others there are of which there goes a great and strong fame and happily not without vehement cause of suspicion 1 Tim. 5.24 1. The first prevent all judgement and need no examination 2. The latter sort may be examined by others yet so 1. That he who examines be such a spiritual man as the Apostle speaks 1 Cor. 2.15 16. See Notes in Job 12.12 Yea 2. Though there be such a spiritual man who judgeth all things yet it 's extreme necessary that the Examinate be also examiner himself Observ 2. No person rightly examined is to be debarred Repreh 1. Those who would come or do come without examination what else do they who come Drunkards and go as they come and continue as they are O what is this but to make the Supper of our Lord convivium cyclopicum a meal of murderers dogs swine wolves vipers c all coming to it without any reverence intending to cover their intended abominations with the holy flesh of Christ as if Christ were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak to cover our shame a servant of sin like to perverse Sardanapalical Epicurean swine but these works are manifest Repreh 2. Those that discern this unworthiness in others whoring stealing drunkenness c. and exclude such yet consider not that they exclude themselves from the true inward Supper of the Lord Rev. 3.20 while they live in open enmity with God spiritual thievery and fornication envy pride covetousness wrath revenge the Name of Christ is much blasphemed through these O how should Jews and Turks and Heathen become Christians when the professing Christians are more profane epicurean unchristian more Antichristian than the very Jews Turks and Heathen Repreh 3. Their over curiosity and censoriousness which pry into others and neglect their own examination of themselves Doubtless it 's a very great fault among us yet practised by very many who would gladly be prying and peeping into the Consciences of men yea judge them already are not these phrases heard among us a rotten hearted man c. Why dost thou condemn thy Brother We must all stand before the judgement seat of Christ Truly I know not what pretence or shew of reason many have who yet will be Godly when truly these are the Acts wherein they perversly follow God and indeed follow the Devil himself What is more peculiar unto God than revenge and knowing of the heart Vengeance is mine yet who takes not this from God I the Lord search the heart Thou alone knowest the hearts of the children of men 1 King 8. It 's the Devils part to take these from God he would dare to intrude into the Throne and judge of his secrets in the hearts of men Thus he began to charge God himself with lying We may know more by our selves than all the world can Paul the chief of sinners yet afterward having examined and purged himself he knew nothing by himself we must every one give account for himself How much greater is God than another mans Conscience Consol I have examined my self and I find so many sins that deter and affright me God is greater than thy Conscience greater in Mercy and plenteous in loving kindness 1 Joh. 3.20 The Judge when he hath examined he gives an impartial sentence yet when he hath so done the power of pardoning is yet in the Prince Every mans Conscience is an impartial Judge which condemns or acquits the Examinate but God is greater Mercy triumphs over Judgement when we have judged our selves then the Mercy of God is greater The good God pardon all these 2 Chron. 30.18 19. Exhort To this Duty to prepare our Accounts before we come to the great Examiners Office both concerning 1. Sins committed and 2. wants of good disposition hunger and thirst Sign 1. Whether have we examined our selves touching all those Objects forenamed 2. Whether by a right Rule many judge themselves by themselves and so are not wise many by the Opinions of those whom they prize Ne te quaesiveris extra seek not thy self without thy self What is so true a Rule as the Canon of God's Word 3. Whether effects follow upon due examination repentance conversion hunger thirst 4. Whether do we imitate the Lords death and burial 1. His death Ipsum pro nobis esse passum That he died for us Nos cum ipso debere compati
have to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that needeth And vers 14. we have like words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses The Reasons may be 1. The uncertainty of humane things experience easily teacheth how subject they are to change so that the highest part of the wheel may soon turn and be laid in the dust And therefore it hath been the prudence and sagacity of many Princes and great ones of the world as those of Germany though they abounded with worldly prosperity to learn Trades that therein they might spend much of their precious time which commonly others misimploy as also probably foreseeing a possibility of change they might provide a means for support of themselves in the ebb of a low estate And i◠had been to be wished that the Gentry of this Nation had been so provident for themselves and families 2. Hereby they may so supply their own wants that they may not be burdensome to others so as drone-like to live on others labours Yea hereby they may be helpful unto others that end which the Apostle aimed at Eph. 4.28 Yea 3. These are necessary for Humane Societies And therefore the Wise man having recited the employments of certain Labourers and Artificers Ecclus. 38.32 saith Without these cannot a city be inhabited And vers 34. They maintain the state of the world However this be a good sence yet I find no place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs so be understood And that sence doth not exclude but may well bear the meaning I have given of them as they signifie all virtues and virtuous actions The Reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and Salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 we are perswaded after things of God and things that accompany Salvation Good works are the old way of the Lord wherein he hath appointed Abraham and all the Sons of Abraham to walk Gen. 18.19 And to walk in his way c. To this end the Lord hath created us Eph. 2.10 we are his Workmanship 3. They who have believed God ought to be careful to maintain good works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think upon that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the mind so that to care for a thing is to mind it and think upon it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 9.5 And because what we care for we fear least any evil befal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to many words in the Hebrew wich signifie to fear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore he who takes care is watchful to prevent evils Revel 16.15 Behold I come as a Thief blessed is he that watcheth and keepeth his garments And if the evil feared be too great he who cares for a thing calls for help against the evil predominant Phil. 1.9 10. This I pray that your love may abound c. Observ Hence we learn that there is in our faln nature yea in Believers a backwardness a carelesness to maintain good works yea whereas we are generally moved with profit and honour Si spes refulserit lucri who will shew us any good Every man is for his gain from his quarter c. Though good works be most profitable unto men yea though Godliness be profitable for all things and all promises be made unto it yet who takes not more care to encrease his temporal than his eternal Goods The Holy Ghost sets us over good works and would that we should excel in them and go before one another in the practice of them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Though by corrupt nature we be ambitious and desirous of Honour and Precedency and to go one before another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for going one before another in doing good and the exercise of good works how viciously modest we are How easily do we give place one to other Repreh Those who are very careful and forward to maintain the ceremonial works and Duties commanded by the secondary will of God but as for those of the Moral Law they are altogether careless This hath been the Guise and Fashion of all superstitious men since Cain began his way in the world they rather choose Sacrifice than mercy So did the Jews Esay 1. of which the Prophet here complains And Hosea 8.12 I have written to him the great things of my Law and they were counted as a strange thing yet it presently follows They Sacrifice flesh for mine offerings and eat it but the Lord accepteth them not now will he remember their iniquity c. for Israel hath forgotten his maker and buildeth Temples And therefore when Solomon was building the House of the Lord the Lord spake as ye have read 1 Kings 6.11 12.13 And our Lord blames the Scribes and Pharisees Hypocrites who paid tithe of mint and dill and cummin and omitted the weightier matters of the law judgment mercy and faith these things ought they to have done and not to leave the other undone Matth. 23.23 The like may we say of many of this present Generation they are very zealous for the Sabbath but as careless for the other Commandments the Sabbath was made for man man was made for all the other Commandments Eph. 2.9 10. yea and for that also if rightly understood The Lord loves the renewing of the mind and ceasing from sin more than New Moons and outward Sabbaths He loves Judgment Mercy and Faith above tithing Mint and Dill He prefers a remembrance of his Name and keeping his Commandments before Temples yea before Solomon's Temple made with hands He will have Mercy he will have Obedience rather than Sacrifice He wills that we be careful to maintain rather the Moral good works and Duties than the Ceremonial Services Exhort To be careful to maintain good works That which a man takes care of he makes it his business he is always mindful of it Look among all Professions Trades and Callings of men the Husbandman ploughs and sows his Seed he is careful how it thrives he riseth night and day Mark 4.27 and then he ploughs again And thus Redit Agricolis labor actus in annum It is his business and he is always careful of it The Merchant the Student is always plodding There is one common Reason of all this toil and care it is their business Beloved The maintenance of good works is every Believers business and therefore every Believer must be careful to maintain good works And whereas every Profession and Trade hath a respective care necessarily accompanying it this trade of life the maintaining of good works hath
God bound to them yet be dissolute and loose themselves self-love would perswade men to think they had deserved somewhat at Gods hands by some supposed excellency in themselves and therefore God beats down such proud thoughts Deut. 9.4 5 6. Rom. 3.3 2. Observe the incomparable privilege of the Jews above all other nations that Christ was sent to speak and preach to them peculiarly for though the end of his coming was to redeem all yet he came in the flesh to teach none but Jews Matth. 5.24 I am not sent but to the lost Sheep of Israel Matth. 10.5 6. Go not into the way of the Gentiles but go rather to the lost Sheep of the house of Israel yea though Salvation be to be published unto all yet were the Jews to have the first offer of it Matth. 10.6 Go rather c. as a vessel runs over the full table casts crumbs Salvation is primarily of the Jews read Acts 3.26 Vnto you first Acts 11.19 To the Jews only it was necessary that the word of God should be first spoken to you Acts 13.46 A caution to the Gentiles Rom. 11.20 3. Observe a principal ground and incentive unto all Parents and such as may be Parents to love and fear God there is nothing so much takes up the thoughts and desires of Parents as what may befal their posterity O that Ishmael might live in thy sight yea this is common to good and bad Believers and Unbelievers Thus Cain boding well to his Son Enoch builded a City and called it after his Sons name Yea the Philosopher saith that if Parents have thoughts and memory after this life they are taken up with care for their posterity for this is the Law of Adam 2 Sam 7.19 Vt quilibet fit solicitus defiderans prosperitatem posteritatis suae No man hates himself or his own flesh every one desires to live for ever which because he cannot in his own person he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there is no means so effectual for the accomplishment of this natural desire as to love and fear God this David acknowledgeth 2 Sam. 7. He sheweth mercy to thousands of them that love him and keep his Commandments Exod. 20.7 which discovers the great folly and want of providence even in those who would seem the most provident who hoard up wealth provide Houses and Lands for their children yet neither leave them the patrimony of good manners nor example of honest life in themselves The candle of the ungodly shall be put out Prov. O how much better was Timothy provided for 2 Tim. 1.5 Therefore God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the Hebrews for their Parents sakes which makes for Consolation of such as have ungodly Parents Ezek. 18.20 their Parents ungodliness cannot prejudice them let them look higher than their Fathers upon earth unto their Father in heaven Be perfect c. followers of God as dear children 4. Observe the Christian Faith levels the high thoughts and makes all equal although God spake not to them but to the Apostles yet he exaggerates the matter and saith he spake to us Theoph. 2. He hath spoken to us by his Son We read in Scripture of diverse Sons of God some more largely and improperly so called as those who are such by Office or Representation only Thus Magistrates are Gods and the sons of the most high Psal 82.6 Some by Creation and that either upon Earth as Adam was the Son of God Luk. 3.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.28 or in Heaven as the Angels Job 1.6 Some also are the Sons of God by Regeneration 1 Joh. 3.1 2. but by Eternal Generation out of himself God hath no Son except one Jesus Christ who is here described honorifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and the next verse By this Son God hath spoken to the Hebrews If we enquire into the reasons of this they will appear from the consideration of 1. God the Father who is he that spake 2. the Son by whom and 3. the Hebrews to whom he spake 1. For the disingagement and performance of Gods Truth and Mercy promised to that Nation under great variety of types and figures more properly Deut. 18. A Prophet will the Lord thy God raise up unto thee like unto me the reason of that promise is their Prayer 2. In regard of the Son by whom God spake he it is of whom all the Prophets witnessed the Wisdom Truth and Righteousness of God testified by the Law and the Prophets since therefore it pleased the Father to impart his Wisdom Truth and Righteousness unto men how could he do it fully and perfectly but by his own Son who is Essentially that Wisdom Truth and Righteousness how otherwise could the Divine Light be seen but by the Divine Light In thy light we shall see light Psal The Hebrews thought themselves forsaken of God in worse condition than their Fathers the Apostle shews the contrary that they had obtained greater Grace than their Fathers 1. An Argument of Gods unspeakable Love SO God loved the world that he gave his Son a Sic without a Sicut in him was no sin ut filium unigenitum daret ut omnis qui credit in illum non periret sed vitam aeternam haberet 1. He laid hold upon the Seed of Abraham Hebr. 2.16 he caught at it He was a Saviour from their sin Matth. 1. 2. Vt vitam habeant abundantius that they might have life and that more abundantly Joh. 10. The condition of the Hebrews under the Old Testament was but a state of servant-ship as being the Sons of the Law or Hagar which gendereth not to freedom but unto bondage Gal. 4.25 Hebr. 12.18 19. And therefore God spake to them by such Ministers and Instruments as were but Servants Such was Moses Mal. 4.4 Heb. 3.5 and by the Angels Act. 7.53 Rom. 15.8 Yea Christ himself was a Servant for this reason but the servile condition of the Jews and Gentiles being now to be advanced unto Son-ship God hath spoken unto us by his Son Gal. 4.1 2 3. Rom. 8.14 15. 2. An Argument of Gods wonderful dignation and condescent that he should not only seek reconciliation with his enemies but also for that purpose send his only Son to negotiate it 2 Cor. 5.19 20. Should a King send his Son how Mephibosheth wonders at David's condescent 2 Sam. 9.8 May not we much more we Gentiles who are Surrogatus Israel that David should look upon such dead dogs as we Gentiles are Dogs so our Saviour intimates Matth. 15.26 dead in trespasses and sins Were not God LOVE it self as David signifies and Christ the Son of his Love Col. 1. he would never condescend so low See how Abigal demean'd her self to him in a figure 1 Sam. 25.41 3. An Argument that God is at peace with us that he for his part is reconciled unto us so he loved us Enemies are
have to deal withal even him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David Esay 55.3 the goodness of God Hos 4.5 the love of God Col. 1. Heb. 4.15 For we have not an high priest that cannot be touched c. Observ 3. How contrary is this among the men of the same mould Non bene conveniunt nec in una sede morantur Majestas Amor. As if they were only above us to domineer over their brethren Whereas indeed they are lifted up above others that they may be better towards all Therefore Governours are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clouds as Job 29.23 otherwise no better than what Jude vers 12. speaks of clouds without water Repreh Who go on in their sins in confidence of the merciful high Priest and his compassions towards them Mark to whom the high Priest is to shew mercy Hebr. 5.1 2. As for impenitent fearless men there 's no promise to such yea the Psalmist imprecates or prays against wilful transgressors Be not merciful to those who offend of malicious wickedness Psal 59.5 Numb 15.30 Yea Christ is a faithfull high Priest and therefore he will not be prodigal but liberal and plentiful in mercy Object Rom. 9.18 To whom he will c. but he tells us who those are Psal 103.11 13. Exod. 20.6 Consol To the sinful if penitent soul the Lord Jesus invites such unto himself Matt. 11. what though weak though feeble if willing towards God and his Righteousness 2 Sam. 9. David sends for Mephibosheth the Son of Jonathan lame on both his feet what 's that to us Worldly businesses and desires of earthly things cause us to halt in via morum as Gregory speaks yet even such an one who is ashamed and blusheth and dare not lift up his face unto God that 's Mephibosheth shame and confusion of face even such an one a Son of Jonathan born of the Spirit the true David the Lord Jesus Christ rejects not but invites him to himself Mephibosheth fell upon his face What am I saith he that thou shouldest look upon such a dead dog as I am Fear not saith David I will shew thee mercy for Jonathans sake though lame and impotent and unable for the service of our God if ashamed of our selves and our weakness yet if willing the Lord calls such lame and weak ones unto himself Luk. 14.13 O! but alas I am not capable of mercy by reason of my manifold sins Joh. 8. The Woman taken in Adultery and now brought to repentance finds mercy O but my heart condemns me though no man else and that 's a thousand witnesses against me 1 Joh. 3.20 See Notes on 1 Cor. 11. He knows thy sorrow thy pious purpose for without repentance there is no hope of mercy 1 King 8.33 Yea prayer will do no good unless the prayer of the penitent vers 25-47 48. If the Prodigal return to himself Luk. 15. 2 Sam. 12.13 it 's that which the Lord looks for Job 33.27 28 29. Exhort We who ever we are who hope that the Lord will make us Priests unto his Father that we become like unto him Merciful so all those whom the Lord makes Priests are qualified so Job testifieth of himself Job 31.19 And the Psalmist gives it as a common character of all who fear God Psal 112.4 It is his command whose Priests they are Zach. 7.9 He gives example in himself Luk. 6.36 and 15.20 Exod. 20.6 This mercy is not without example so not without reward Prov. 14.21 O beatum illum qui gratiam facit pauperibus Mat. 5.7 Blessed are the mercifull for they shall obtain mercy It 's more acceptable to God than sacrifice Mat. 9.13 and 12.7 It 's the primary will of God the other is the secondarry less principal and only good in order to the first so vain is the pretence of Godliness without mercy The most pious of the Jews were most mercifull unto men and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea what St. Matthew hath be perfect as your heavenly Father is perfect Matt. 5. ult St. Luke for that hath be mercifull as your heavenly father is mercifull Luk. 6.36 Media Consider mans frailty and misery and put thy self in his condition Psal 41.1 Our Lord became man that he might be merciful to man Ephes 4.32 Alas I have not wherewithal If not the Lord bids thee not give alms but be merciful Joh. 3.17 Hebr. 13.3 1 Pet. 3.8 In these cases we are wont to use pretences therefore we are ready to alledge the man is a stranger to me Is he more strange to thee than thou hast been to thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 David's followers shewed mercy to such 1 Sam. 30.11 12. But he is mine enemy so hast thou been to thy God whatever thou yet art Coloss 1.21 Enemies in your minds by evil works upon these terms and considerations the Israelites were merciful to the Jews their brethren though now in actual war against them 2 Chron. 28 10-15 But he is mine enemy and unthankful I have deserved better at his hands And hast not thou been unthankful to thy God who is yet mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. And he hath given thee a command to love even thine enemies Mat. 5. this is the kindness of God 2 Sam. 9. David seeks for some of the house of Saul his mortal enemy and unthankful to him that he may shew the kindness of God unto him 3. He must be a faithfull high Priest in things belonging to God 1. What is Faith 2. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful which may be understood of God or Man active or passive as he who faithfully dischargeth that wherewithal he is trusted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.42 It 's understood of God also 1 Cor. 10.13 God is faithful 2. Passively the word may be understood such as we understand him to be God or Man whom we dare trust and both these wayes Christ the high Priest the Mediator between both is faithful in discharge of his Office of Priesthood Thus Moses was faithfull as a servant but Christ as a Son Hebr. 2. Such he is to whom for his experience of our miseries and compassion on us we may well trust all we have and all we are as the Apostle speaks I know whom I have trusted This faithfulness of the High Priest is in regard of the object personal and real and they are both in the Text 1. Personal and so the high Priest must be faithful to God Vulg. Lat. fidelis ad deum 2. The real object are the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed both these objects are necessary for if a man be said to be faithful to one it must be in regard of some thing committed to his trust and if a man be faithful in regard of some thing committed to his trust it is
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
Shimei to curse David But how did the Lord command this only by giving occasion to Shimei by Davids low estate to be bold without fear of punishment to curse him for it truly and properly God had given any such command to Shimei to curse David David should have sinned against the Lord in that being now ready to die he gave command to Solomon to punish Shimei for that cause because he cursed him with a most bitter curse 1 Kings 2.8 9. so that had David understood of any such command given to Shimei he should have commanded Solomon to put Shimei to death for obeying Gods command yea had the Lord given any such command to Shimei inwardly or outwardly to curse David God had been properly the cause of cursing and Shimei had been without fault who obeyed the command of the Lord and David had been the only sinner who would have Shimei punished for obeying the command of the Lord but it 's said expresly that God hardened Pharaohs heart and it 's said expresly that God turned the heart of the Aegyptians to hate his people and as expresly it 's said that he commanded Shimei to curse David both which the Lord only gave occasion to do and he only gave occasion to Pharaoh to harden his heart and what occasion was that read the story in Exodus 1. Ye find that the chief occasion was Gods lenity and gentleness and patience and forbearance towards Pharaoh which Pharaoh took as an occasion of hardening himself against all the commands of God by Moses and Aaron and by reason of the favour and mercy shewn to Pharaoh by the Lord which mercy Pharaoh abused The Lord is said to harden Pharaoh as I have shewn so a Father hardens his disobedient child See Examples of this Exod. 8.15 and 9.34 2. Beside Pharaoh considered the punishments inflicted that they were far less than the damage would amount unto from the loss of so many thousand mens labours which he enjoyed for nothing 3. Those plagues also befell his subjects not himself till the very last the death of his first-born so terrified him that he let the people go he then thought himself next 4. And yet another reason he had from his pride he thought it unworthy of him that he so great a King should yield to the commands of another God a God whom he owned not and that to his so great damage and loss and therefore at the first address of Moses and Aaron to him he hardened his heart by these seeming reasons as ye read Exod. 5.1 so that he would not yield to let the people go nor hearkened to the commands nor threats nor plagues inflicted on the Land but hardened himself against them all and in that hardness God left him now if by Gods hardening of Pharaoh we should understand any positive and real infusion impression or imparting of hardness then should God himself be the true cause and author of Pharaohs disobedience and sin which is no less than blasphemy to say yea how can God truly and properly be said to harden Pharaoh or any one in sin which is the consummation of sin when he doth not so much as tempt any one to sin saith St. James chap. 1. howbeit such an operation the Lord had about Pharaoh which did not exclude or hinder Pharaohs hardening of his own heart but if the Lord really and properly had imprinted and made an hardness in the heart of Pharaoh Pharaoh could not truly and properly be said to harden his own heart but necessarily he must yield to Gods over-powering of him and hardening of him and so remain guiltless of all that sin and disobedience wherewith the Scripture every where chargeth him To conclude this let us hear the judgement of one or two of the Fathers who may speak for all the rest Deus indurat corda non impertiendo malitiam sed non impertiendo misericordiam And again Obdurat Deus deserendo non adjuvando so St. Austin and St. Gregory Obdurare per justitiam dicitur Deus quando cor reprobum per gratiam non emollit And truly who impute Pharaohs hardening to God and not to Pharaoh himself they have a worse opinion of God then the Philistines had for they say Why do ye harden your hearts as the Aegyptians and Pharaoh hardened their hearts 1 Sam. 6.6 Observ 3. They whose hearts have been broken by the Law of God and softned by the Grace of the Gospel they may by unwatchfulness and relapse become hardened again if they be not wary The Psalmist Psal 95. exhorted those who by profession were the people of Gods pasture and the sheep of his hands and the Apostle here exhorts such as thought themselves the house of God and Christ yet saith David there and our Apostle here even to such a people Harden not your hearts Observ 4. Note hence the goodness of our God unto us he disswades and dehorts us from hardening our hearts why what disadvantage is it to the Lord that a man hardens his heart If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man saith Elihu Job 35.6 7 8. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it Prov. 9.12 Yet as if the mans hardness much concerned the Lord and he had some notable hurt by it here and elsewhere he affectionately exhorts men from it Why will ye dye O ye house of Israel O do not this abominable thing that I hate Jer. 44.4 Observ 5. The Apostle here as the Psalmist out of whom he quotes these words spake to those who were a divided people Heb. 10.25 and in a dangerous possibility of being hardened and therefore he saith Harden not your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural of such as were obedient and at unity among themselves the Evangelist saith they had but one heart Acts 4.32 and our Saviour Joh. 14.1 and 16.22 and of one mind Phil. 2.2 these were now divided and therefore they have more hearts then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the people are at unity and of one accord among themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and the Jews gloried in those names and would by no means be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a nation though sometimes they are so called but that name they leave for the Heathen and uncircumcised But when they are divided from their God and are schismatical factious and divided among themselves the Lord calls them not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Nation or Heathen as they understood it but Nations or Heathens So Ezech. 2.3 Son of man I send thee to the children of Israel to a rebellious nation The Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
world know it let them boast of their great knowledge as much as they will Rom. 12.1 2. Do not most men conform themselves to the present world in all the manners of it hence it followeth that they neither know nor can know the will of God which is known by them who are not conformed unto the present evil world O but we have faith precious faith We had need have something so had they to whom St. Peter wrote 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet mark what he saith vers 5. These will follow but when Every man sees they make not any great hast for whom do they follow Look among the crowd of those who profess this precious faith he who ever he is in whom these are not and that not in a small measure but abundantèr Confer vers 9. Whence 't is evident it 's a blind ignorant world let men flatter and sooth themselves and suffer themselves to be sooth'd by others as they will It 's a wicked world a world without Righteousness which God requires a world wherein iniquity abounds as our Lord foretold Matth. 24.12 they ate they drank they married wives c. thesâ— actions might be done And why then doth God find fault these actions were done in paradise it self No doubt it was and is lawfull to exercise merchandize and husbandy yet the Lord requires something more Christ is also the true Noah the preacher of Righteousness hiâ— Auditory gathered unto him Gen. 49.10 he preacheth Psal 40.9 10. as he testifieth unto his Father I have preached righteousness in the great Congregation c. Isa 63.1 Righteousness it self looks down from heaven Psal 85.11 He speaks openly to the world Joh. 18.20 The true Noah is a publick Preacher Prov. 1.21 Wisdom i. e. Christ cryes in the chief places of concourse c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 4. fine Hebr. 12.25 He preacheth from heaveâ— â—â—hedram habet in Coelo qui corda docet The spirit of wisdom or Christ preaching from heaven and making manifold outward Preachers by sending on them fiery tongues Act. 2.3 a flame of fire representing a tongue as Christ is described Rev. 1.16 having a sharp two-edged sword coming out of his mouth figuring the word of the spirit which is the word of God Ephes 6.17 And that it may appear not to be forced but genuine and proper St. Peter saith the same of the true Noah in the spirit and mystery which he speaks in the lâ—tter and history of Noah in the Text 1 Pet. 3.18 19. By the spirit he went and preached unto the spirits in prison which sometime were disobedient in the dayes of Noah This is conceived to be the most difficult place of all the New Testament which yet truly seems very clear That Jesus Christ by his spirit went and preached unto the spirits which are now in prison Ephes 2.17 And as he is an outward Preacher of Righteousness and many such so is he also an inward Preacher of Righteousness and makes many such also so wisdom is one and manifold Wisd 7.22 a place which the Fathers and Schoolmen take great notice of Thus Psal 68.11 God gave the Word even Christ the Word and great was the company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preaching souls and spirits for the word is feminine so Christ is the true Coheleth the preaching spirit we may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason God sent the true Noah therefore called Shilo Gen. 49.10 Hierom Donec veniat qui mittendus est Siloam by interpretation sent a figure of Christ The world to whom he was sent to preach Joh. 18.20 Exhort To hear the Preacher of Righteousness to hear him preaching inwardly to hear him preaching outwardly he that heareth you heareth me To learn Righteousness opens all doubts and difficulties He therefore preacheth unto us that he may render us like unto himself i. e. righteous as he is righteous It is the scope and aim of every agent natural as he is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 so should the Church be also Jer. 33.16 Noah was the eighth preacher of righteousness I cleared this reading and proved it to be true when I opened Gen. 4.26 This man began to call upon the name of the Lord which Text I then shewed to be ill turned by comparing this Text with it And though there be seven or eight several Translations of those words yet none of them all observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth there to preach as it doth elsewhere in many places beside as our Translators also turn it Confer Notes on Gen. 4.26 Only Martin Luther and the Low-Dutch out of him turns it there predigen or prediken to preach And as the Translators and Interpreters are troubled in the opening of Gen. 4.26 So likewise in the opening of this Text which almost all turn as we do and give reasons thus Noah is called the eighth person saith one c. Vide Notes ubi supra Reason 1. In regard of God who sent him He leaves not himself without witness unto the gainsaying world but vouchsafed them both real Testimony Act. 14.17 and vocal and that outward as the eight preachers and inward the Spirit of Christ the true Noah preaching then unto the spirits now in prison 1 Pet. 3.19 Reason 2. In regard of the Preacher if he be such as he ought to be as Noah was he is Deo à secretis of Gods counsel as also God's Truch-man and Interpreter unto men And that according to a two fold method of God 1. One in regard of the world in which he makes no changes without first imparting his counsel unto his Prophets So to Abraham Gen. 18. to Jeremiah throughout his Prophecy and generally Amos 3.7 2. Another in regard of the Prophets who the nearer his judgements are the more he enables and emboldens his Prophets and Preachers to denounce them so he proceeds as nature doth ab imperfectioribus ad perfectiora he first began with Enosh a weak impotent man but the nearer the floud was the more he enabled and emboldned his Preachers of Righteousness until Noah the eighth and last preacher was born who was to be a Comforter and strengthener of his generation and one who made intercession for the old world and had obtained mercy for them had not the world been old in wickedness and all one with the world of iniquity as appears by our Lord 's reasoning Ezech. 14.1 4. Observ 1. Take notice of God's great mercy and goodness as to the old world so to the world that now is He raised up faithful Preachers to fore-warn that old world of their imminent destruction See Notes on Gen. 4.26 Prophets they had in Germany before and after the sword was drawn among them And divers of them have given warning unto us of those evils which have been and
48. What if thou thy self shalt confess thy self able to overcome the world There is the same Reason of overcoming all as one enemy so that if thou be able to overcome one surely by like Reason thou art able to overcome all Means To overcome the world the Apostle prescribes our Faith our confidence and to it all those heroical exploits are referred Hebr. 11. Non implicari negotiis seculi Christ overcame by the Word but this Word must have Faith mingled with it Christ overcame in his temptations Georg. Ven. 217. b. Means To increase that Faith it 's experience Psal 4. By this experience David encreased his Faith and Hope first a Lion overcome then a Bear so must we reason the Lion is the Devil who is overcome by resisting saith the Apostle the Bear is our flesh Goliah is the power and glory of the world so we shall lead Captivity captive so Goliah signifieth Consider I beseech ye the important necessity all the happiness of that life which is to come depends on the atchievement of this victory To him that overcometh will I give to eat of the Tree of Life Rev. 2.2 and he shall not taste of the second death and vers 17. To him that overcometh will I give to eat of the hidden Manna He that overcometh shall be cloathed in white rayment and I will not blot out his Name out of the Book of Life but I will confess his Name before my Father and before his Angels Rev. 3.5 Him that overcometh I will make a pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God c. What stand we on particulars He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 I know no motive no reason more powerful than this is if we add hereto an example if we look unto Abraham the Father of the faithful who begat us Isai 51. and imitate his Faith True it is that while men look only on things which are seen they see nothing else but enemies and all in arms against them and therefore they cry out as the Prophets servant did 2 King 6.15 Alas Master what shall we do But Abraham's Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 And St. Paul instructs us not to look on the things which are seen but the things which are not seen 2 Cor. 4.18 And Moses is said to have done all his mighty works as seeing him who is invisible By strength of this Faith Abraham left his Country not knowing whither he went he offered up his Son though the promise was made in him He marched against four Kings and obtained the victory Men and Brethren children of the stock of Abraham and whosoever among you feareth God unto you is the word of this salvation sent Arm ye your selves with the same mind with the same faith Remember the promises made to him that overcomes Remember the issue of Abrahams Faith was victory Remember the issue of his victory Melchizedeck the Priest of the most high God met him and brought forth bread and wine And if we behave our selves valiantly the true Melchizedeck the High Priest of the most High God will meet us and bring forth his bread and wine and serve us Luk. 12.37 even the true bread that strengthens mans heart and the true wine that makes it joyful the food of everlasting life prepared and ready on the Table for the faithful only for those who overcome the world Blessed be God who giveth us the victory through our Lord Jesus Christ to whom with the Father and the blessed Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON JUDE Verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called THe great abuse of Saints by some hath been an occasion unto others of a contrary abuse forasmuch as they offend on the one hand by over-honouring the Saints these offend on the other by an utter neglect of them and allowing them no honour at all For what shall we call the erection of Statues unto Saints bending the knee unto them uncovering the head praying unto them depending on them as Mediators and Intercessors and tutelary Gods What shall we call this over-honouring of the Saints but a gross abuse which some apprehend so deeply and take in such disdain that they run into the other extreme and will not afford so much honour unto the Saints as to be called Saints though they are made perfect but it must be to choose John Peter Paul which title of Saints notwithstanding they can afford to many of their own though but yet in the way and far from that height of holiness which the blessed Saints enjoy And as for Holy Dayes in memory of them received from the Primitive times they are accounted so superstitious that more conscience is made of working such dayes than other when to hear prayers on such dayes except they fall as this doth on the Lords day 't is thought a greater interruption and neglect of their Calling than to ride many miles to hear some one whom they like preach on some other week-day and what shall I call this but a gross abuse on the other hand The extreme opposition of these two one against the other hath had the same effect which most Controversies have Veritas altercando amittitur it hath lost us the true use of Holy Dayes But withal we have an advantage by this their extreme departure the one from the other it hath left us a fair middle way to walk in and to find out the Truth which the Church hath chalked out unto us Viz. to recount with praise and thanksgiving the great goodness and mercy of our God who hath given us some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying the body of Christ whose memory therefore we celebrate to the glory of our God who hath given such gifts unto men as also to praise the Lord who hath given us not only an holy Rule to walk by his Holy Word but his Saints also for examples of it so that they being men of like passions with us as they themselves confess it may appear to us that the rule of Life is not only possible but also feasible As also by commemorating these our Leaders who by their Doctrine and Life have shewed us the way of God to help to make good the promise of God unto his Saints who hath said that the Righteous shall be had in everlasting remembrance Psal And lastly to name no more to set before us as a clear mirrour their unblameable spotless and holy lives to copy them out
Lord thy Redeemer Esay 54.7 8. Psal 32.5 And what doth the Lord our God require for all this only that we shew like love unto our Brethren Eph. 4.32 and Eph. 5.1 as dear Children walk in love Colos 3.13 Be reconciled unto thy Brother Means indirect Remove occasions of offence Vultu laeditur amicitia Friendship may be lost by a look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not speaking one to another unto a rent in friendship 2 Sam. 13.22 Absolon spake to his brother Amnon neither good nor bad for Absolon hated Amnon such reservedness breeds revenge as it did in Absolon v. 28 29. Positive means 1. Study to be quiet 2. Part with our right it 's a good argument in Christs School Why do ye not rather suffer wrong 3. Let the peace of God rule in your hearts 4. Be loving and kind that wins love ut ameris amabilis esto so that place is to be understood Col. 3.15 Be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be loving be gracious These are all good means with the God of peace and his blessing on them When our wayes please him he makes our enemies at peace with us Prov. 16.7 And he it is who works our reconciliation one to another for thus he exerciseth loving kindness in the earth Jer. 9. Come offer thy gift When Reconciliation is now made with our Brother the want of which caused suspension of our Oblation Come and offer wherein there are two subordinate Divine Sentences 1. Offer thy gift 2. Come offer thy gift as in the former direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go be reconciled Go seemed to some not to be worth taking notice of yet we found something in it not to be sleighted So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come here seems to one of the best Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be superfluous and redundant But surely our Lord Jesus Christ the great Teacher and Author of the Gospel and Preacher of this Sermon in the Mount who would not that one jot or tittle of the Law should pass till all be fulfilled He would not teach such a Gospel that should have in it any thing redundant and altogether superfluous Come then is so far from having no signification here that it hath Two and both important 1. To come is to believe John 6.35 Heb. 11.6 2. It imports drawing near as Heb. 7.19 Hope whereby we draw nigh unto God and 10.22 with a true heart whence the gift it self is called Corban from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come near The subordinate axioms therefore are contained in these words 1. Offer thy gift 2. Come offer thy gift 1. Offer thy gift What the gift is and why thy gift and what it is to offer it I shewed in part but as that offering was suspended so was our consideration of it Our Lord preached this Sermon of the Gospel under the Law and therefore he used legal and ceremonial expressions here and elsewhere It will therefore be our business to enquire what the gift here is which is to be offered and the offering of that gift This gift under the Law was figured by many Sacrifices and Oblations they may most what be reduced unto three sorts See Notes on Zeph. 1.7 unto these three add the meat-offering and drink-offering The meat-offering and drink-offering figured the body of Christ which is meat indeed and the blood of Christ which is drink indeed besides all these Incense was offered up which is Prayer Let my prayer ascend as the Incense and thanksgiving which the Lord prefers before all other Oblations And unto these two the Psalmist refers all Psal 50.14 15. Offer unto God thanksgiving and pay thy vowes and call upon me in the time of trouble Reason Why we ought to offer up our Gifts and Oblations may be considered in regard of God of our selves 1. Of God see Notes on Heb. 11.4 Obser 1. Our Lord bids his Disciples offer their gifts though Disciples holy men See Notes on Heb. 11.4 2. Take notice how Gods Command to the Jews and Promise to the Gentiles is performed See Notes on Psal 26. Repreh Those who offer their gift not at Gods Altar but their own confine their worship to some place or time 2. Come offer thy gift i. e. believe and offer thy gift Reason Why is faith required to our offering 1. From the Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Royalty 3. Consciousness See Notes on Heb. 11.4 What kind of faith Answer In the Father 2. In the Son Obser A lively example of a true living Christian Faith ibidem Consol Undone c. See Notes on Psal 26. Exhort Since outward works may be done by good and bad men Offer what Cain cannot 2. In regard of him who offers the gift 1. A Christian man a Disciple of Christ Now a Christian man is wholly led by the spirit of God who is love peace joy goodness how contrary is this to hatred discord enmity and frowardness 2. This same Spirit unites all the Members of Christ in one Body as one and the same Soul unites the members of the natural body So the Apostle 1 Cor. 12 13. By one spirit we are all baptized into one body and have been all made to drink into one spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are drunk up or swallowed up by one spirit And therefore anger hatred envy rancor and all bitterness is as contrary to Christs mystical body as a mortal wound yea as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismembring a division unto the natural body 3. The Christian life is the life of God the eternal life and nothing can hinder it from continuation with the divine life but only an old wall of earth that 's daily parieted daily supported with butteresses otherwise it would daily fall in regard of which the Apostle desired to be dissolved Now in the Divine Life there is no rancor malice bitterness anger hatred but all love mercy sweetness First be reconciled to thy Brother and then come and offer thy gift These words present unto us two great duties and the order of them and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange and unexpected not first to God and then to thy Brother but first to thy Brother and then to thy God Reason In respect of God to whom thou offerest thy gift He respects and accepts rather love meekness gentleness Prov. 21.3 than any outward sacrifice thou canst possibly offer Shall we enquire somewhat into a reason of this Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the mode and manner of the receiver Now sith God is Love 1 John 4. mercy goodness what he receives from us it must relish of love mercy goodness Obser It is not the outward performance that God esteems c. See Notes on Heb. 11.4 Obser 2. The Lord discovers quo animo with what mind we offer ibidem Obser 3. They who would win upon Gods favour and obtain friendship with him
must begin with Love and Mercy to their Neighbour and Brother Our Lord prescribes us this method to begin with the peace with men and so to seek peace with God to pass from the love of men to the love of God This order Peter and John observed they went up to the Temple to offer up their Prayer but they came more acceptable to God by shewing mercy to their Brother They intended a gift to God but first what they had they gave to the lame man Act. 3. Obser 4. If we ought to desist and leave off our service unto God that we may do service to our Brother surely we ought to leave off all business of our own that we may be serviceable unto our Brother The reason is à majore John 33.12 God is greater than man The Lord enjoyns this expresly Exod. 23.4 5. If thou meet thine enemies Ox or his Ass going astray thou shalt surely bring it back to him again if thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help with him These are hard sayings should a man leave his own business and help his enemy help him that hates him Our Love would rest at home and center it self at home upon our selves But our God who knoweth the frame of our hearts upon every occasion draws out our Love unto another and lest we should think this duty too hard to be performed unto our enemy and him that hates us the Lord sweetens the name of enemy and hater and changeth it unto a Brother Deut. 22. 1. 4. for that Book of Deuteronomy hath much Gospel in it Now the Gospel is against all enmity malice and hatred and directs our Love not only to those of our own faith but also unto strangers and enemies Col. 3.10 Ye have put on the new man who after God is created in righteousness and true holiness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that loveth another hath fulfilled the Law Rom. 13.8 Obser 5. This discovers and condemns the contrary method and disorderly practice of the Religious World which runs quite blank opposite unto the method which our Lord commands here They will first reconcile themselves to God make their peace with God pray to God that he will be reconciled to them and when they think they have made all sure with God they little regard their Brother but live in envy rancor malice against him Great and notable pretenders they are to the first Table but notoriously negligent of the second They judge quite contrary to our Lord here they think its better to offer sacrifice to God than to be reconciled to their Brother that sacrifice is better than obedience c. See Notes on 1 Sam. 15.22 Note what a kind of Christendom we have at this day wherein all men will come unto God and offer up their Prayers and their Praises and Thanksgivings their Fasts and Humiliations unto God yet maintain fewds and enmities and irreconcileable differences with one another and with difference of judgement divide also their hearts and affections one from another for alas how remisly how negligently is love and peace maintained among us c. See Notes on Rom. 12.18 I fear we are most of us guilty herein ibidem Mysticé Must I go and get reconciliation with my Brother and mean time leave my gift at the Altar It 's possible my Brother may be absent he may be beyond the Seas We are here forced upon a spiritual meaning of these words have we not a Brother a Friend a Neighbour nearer home even in us unless we be cast-awayes Exhort First be reconciled unto thy Brother then come and offer thy gift both the offending Brother and the Brother offended stand in great need of Admonition and Exhortation 1. The offending Brother The fail lies first on thy part thou hast given offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go as soon as may be use all means possible to win thy Brothers love unto thee His love may wax cold yea putrifie into hatred and malice The beginning of contention is like the letting out of waters c. See Notes on Acts 2.37 2. To the party offended The Lord lays as strict a Command upon thee to be reconciled unto thy Brother as upon thy Brother offending to use all means to be reconciled unto thee Mat. 18.21 22. Mark 11.25 Consider thou hindrest thy God of his Honour and thy Brother of performing his Service to his God The blame as yet lies upon thy Brother he hath offended thee if thou refuse to be reconciled the blame will be wholly thine How canst thou pray to thy God The Lord bids thee when thou prayest forgive Mark 11.25 and if thou dost not forgive instead of blessing which thou hopest for thou bringest a curse upon thine own head according to thine own prayer Thou prayest forgive us our trespasses as we forgive c. and it is the only Petition which our Lord explains Mat. 11.14 15. Thou mayest now hugg and please thy self in thy wrath and comfort thy self with hope and revenge as Esau did against his Brother Jacob Gen. Thou thinkest there is a time to love and a time to hate But dost thou remember that there is also a time when hatred and envy must perish Eccles. 9.6 They must not enter into Heaven there is nothing but love and mercy and goodness there is no room for hatred and envy and therefore either thou must betimes part with them and let them perish from thee or if thou retain them thou must perish with them and with them go to hell from whence they came if the Prince of this world come and find these his goods with thee and thou one with them and will not part with them But deal freely and impartially with thine own soul what would'st thou enjoy in this world would'st thou not that all men should love thee be friends with thee and if so be that thou hearest that thou art despised or hated then thou grievest and then wishest that they would return and be reconciled unto thee And this is that which the Lord requires of thee and there is all the reason in the world thou shouldest perform the same unto thy Brother He shall perish who will not be reconciled unto thee and thou shalt perish who will not be reconciled unto thy Brother Consider how merciful a God thou hast and how he deals with thee Axiom 6. If therefore our Lord infers his case and directions thereupon from his Exposition of the Law in the former words since the penalty is so great for such anger and reproachful words as Racha and Fool which proceed from thence therefore be reconciled before all things yea before Divine Worship if thou bring thy gift c. The wise man makes the like inference Prov. 17.14 The beginning of strife is as if one let out waters therefore leave off contention
people Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my wrath thou shalt drink it no more So Psal 116. The pains of hell got hold on me Our heart condemns us yet God who knoweth our heart and knoweth all things he aquits We have the sentence of death in our selves that we should not trust in our selves Obser 6. This discovers the vain consolation of many who flatter themselves in their sins while they are yet in the way to the Judge that though they continue in their sins take no course to pay their debts yet it shall be well with them at the last for Christ is their surety and he hath payed their debts for them He hath given a ransome and here they magnifie Christ and his merits When the Orator had praised Hercules a long time one asked him quis vituperavit who dispraised him And so may we say concerning our Lord Jesus Christ who dispraiseth him yea who can sufficiently praise him or value the inestimable worth of his merits his ransom Mean time what 's all that to thee A Prince hath given a ransom to all prisoners all captives in the interim he requires that thou condescend unto his conditions that thou follow him and serve him that thou pass through the same way of mortification He redeems thee from thy enemies if thou count them such if thou desire to depart from them hate them but if thou continue contentedly Satan's prisoner and he take thee captive at his own will yet flatter thy self in thy Redeemer that he shall deliver thee 't is a vain hope a vain consolation and will deceive thee in the latter end Ye have heard the Fable of the Frogs once in a great drought the Frogs wanted water all the Fens and Meares were dry and the younger Fry spied as they thought water in a deep pit and would perswade the rest to leap down An ancient Frog diswades them by all means from so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is water but consolation and comfort aspersisti aquam i. e. thou hast comforted me There hath been a long time of drouth and many have soothed their thirsty Souls that they shall find comfort that they shall find the waters of consolation in the pit when they die that Christ will then and not till then remove their sins from them O beloved think of it seriously if herein our hopes deceive us as most certainly they will in what condition are we All our errours may be rectified all our debts payed now if we let them run on desperately it will then be too late to repent that last errour will be far worse than the first How much better were it to wait upon the Heavens for rain Ahab was a desperate Debtor he had sold himself to do wickedly yet herein he dealt wisely in time of great drouth he sent Obadiah to seek Eliah and though he called him his enemy and a troubler of Israel yet he was content that Baal's Prophets should be destroyed out of Israel It is our best wisdom not to hearken to the croaking Frogs Rev. 12. Who direct us to the pit and put us in hope of water there O no seek diligently employ Obadiah i. e. the servant of the Lord to seek water to seek Eliah i. e. the Lord God to agree with him to remove Baal out of Israel every ruling and reigning lust then look towards the Sea the Ocean of God's mercy then the hand of the Lord will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto thee thou shalt by no means come out thence till thou hast paid the utmost farthing THese Words contain the confirmation of his perpetual imprisonment in the Hell of the damned who will not timely be perswaded to agree with his adversary the Law of God for that 's the Adversary here meant whether personal or literal or spiritual as I have often shewn And it 's evident by the Scriptures Ephes 2. Col. 2. and the Father's testimonies For our Lord 's main scope being to lead us unto the Kingdom of Heaven of which and the way thither he hath spoken all along hitherto in this his Sermon on the Mount and in the words next before he treats of offering gifts not to men but to God His business is not here to teach men how they should compound and agree their controversies and differences one with another which natural reason and discretion and self-love will teach But he teacheth us so to behave our selves towards God his Law and Prophets as if we be wise we will do in differences between one man and another For as wise men will rather compremise their matters than run the hazzard of a Judgment Because the Judge must act secundum allegata probata with all strictness So deal thou wisely and that speedily with thine adversary God the Father and the Law of God agree consent unto the Law that it is holy just and good and comply with it in all obedience lest c. and run not the hazzard of repentance when it is too late I have held you long in this Prison They who are once in Prison they come not out suddainly from thence These words are a divine Testimony wherein two things are considerable Res testata the thing testified and testis the witness who testifieth it I have spoken of the former I now proceed to the latter See Notes on Matth. 17. Reason of this may appear from the consideration of the thing testified and from consideration of 1. The person to whom testified 2. The person testifying Jesus Christ 1. Consideration of the thing testified the Law of God it 's hard and reputed by many to be impossible and that it 's done already to our hand Now we naturally abhor things hard and difficult and we account it great folly to attempt to do things impossible as to fly and it 's as needless as foolish to go about to do that which is wrought for us already if we can but believe it Now if they believe not that it 's necessary or possible to obey the Law of God they will not believe perpetual imprisonment in Hell for not obeying it 2. As for the person to whom our Lord testifieth this he is yet in the way of sinners and either is a simple one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily perswaded to walk in the Counsel of ungodly men or such an one as stands and continues therein or else he is become a great proficient in the way of sinners insomuch as he is a Teacher and sits down in the Seat of Scorners and he is able to seduce others out of the way of God's Commandments as they Malach. 3.13 14. Ye have said it is vain to serve God and what profit is there that we have kept his Ordinances and that we have walked mournfully before the Lord of Hoasts Such they are that secure sinful men in the way
of sinners with hope of impunity and indemnity it shall be well with them at the last that when they die then they shall be saved from all their sins that Christ is their surety and hath payed all their debts for them that God will give them grace if they be elected ones i. e. such an irresistible power so they understand Grace that they shall depart out of the way of sinners time enough and that it is enough to be sanctified only in part that we must be sinners while we live here that we must frequent the Ordinances With these and such like delusions men are easily perswaded to continue in their sins and become proud in their knowledge and give no heed to the adversary who mean time checks them and reproves them So that it is a hard thing to perswade those who walk in the great pride of their knowledge falsly so called and their own made holiness to come down from their high mind whereby they despise all others to walk humbly with their God Yea the Lord supposeth that such as these think lowly and poorly of God and the way of his Commandments So that he requires that they humble themselves to walk with their God Mich. 6.8 Our Lord wisely forsaw that there would be such a Generation of men pretending to Christianity and to be Disciples of Christ who would undervalue the eternal Law of God and not at all regard the Adversary as not belonging unto them who were Christians 3. So that there is great need of a most faithful witness to perswade men out of these misconceivings and to believe the truth Now Christ himself is the Amen the faithful witness who hath in him eminently all the due requisites to the best witness See Notes on verse 17 18. Besides he it is who hath paid the Ransom and made the attonement with the grand Creditor God the Father for all those who are willing to forsake Satan's prison and he puts them in a way to pay their debts Obser 7. Note here Beloved how graciously how seasonably how lovingly and friendly the Lord Jesus warns us of our uttermost peril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God in sundry times and in many manners hath spoken unto us by his Prophets By many works of his providence as by Dreams and by sickness and pains of these two Elihu tells us Job 33. Wherefore is this That he may withdraw man from his purpose and hide pride from him he keepeth his Soul from the pit and his life from perishing by the sword he is chastened with pain upon his bed c. His Soul draweth near to the pit and his life to the destroyers if there be a messenger with him one of a thousand c. Thus Beloved the Lord speaks many wayes unto us and by his Prophets and by his Son who saith in the Text Amen dico tibi Verily I say unto thee c. He speaks for this end to prevent our utmost destruction The Lord speaks once yea twice v. 14. and v. 29. These things worketh God oftentimes twice yea thrice with man to bring back c. We are yet in health and strength O let this goodness of God lead us to repentance Vexatio dat intellectum a fit of sickness may through mercy change our mind Psal 141.6 Then they shall hear my words Obser 8. Those who walk on impenitently in the way of sinners and will not agree with their adversary they are inexcusable though they perish everlastingly The Lord hath testified so much unto thee who ever thou art I say unto thee obstinate and impenitent man thou shalt not come out thence until thou hast paid the utmost farthing Luke 16.27 When the rich man in hell had so much self-love to to his brethren as to desire that they might not come into that place of torment he desired that Abraham would send Lazarus to testifie against them lest they might come thither Father Abraham answers him That they had Moses and the Prophets and that if they would not hear them neither would they be perswaded though one rose from the dead Now consider Beloved in what condition obstinate and wilful men are who will not comply with Moses and the Prophets which Father Abraham told the rich man in hell might be a means so to perswade them that they might not come into that place of torment Yea over and above these that great Prophet whom God hath raised up like unto Moses he hath come and testified unto them that they may not come into that place of torment yet they go on obstinately and rebelliously to their own destruction What enemies are these to their own souls how wilfully do they resist the means of their own happiness See Notes on Psal 94. Obser 9. Take notice how necessary then is the strong Redeemer Exhor Let us be perswaded to pay our debts agree with our adversary while we are yet free men while we are yet in the way Consider how graciously God the Father deals with us how he wooes us to agreement with himself God is in Christ reconciling the world to himself we beseech you be ye reconciled How mercifully he warns us of the iniquity Prov. 7.27 Blessed is the man whom thou corrects How graciously the Lord Jesus deals with us and testifieth what will be the event of our obstinacy Verily I say unto thee thou shalt not come out c. I know well the folly of the present Generation who relie upon a dead Faith and put off all to their surety that he hath paid their debts for them yet he it is who now testifieth against them I say unto thee that thou shalt by no means come out thence Now chuse whether thou wilt believe thine own vain imagination and groundless fancy or the Son of God the truth of God who perswades thee dum res integra to agree or to credit those who tell thee that the Law is impossible that Christ hath paid the whole debt for thee that there is no fear of being delivered to the Judge and to the Officer of being cast into prison and being detained here till thou hast paid the utmost farthing it is the truth that saith thus to thee now chuse whether thou wilt believe thine own lusts or the lusts of men or the Devil himself or the Son of God Consider what a great indignity is it to the Son of God he saith Yea Amen is an oath he swears it and that particularly to thee whoever thou art whom in the mean time dost thou believe the lusts of thy flesh these come to thee as an hook covered with a desirable bait and therefore the Apostle calls them deceitful lusts Eph. 4. and canst thou believe them who are alwayes deceitful or canst thou believe the lusts of men which are opposite unto the will of God 1 Pet. 4. Such lusts are of the Devil himself and wilt thou do the lusts of the Devil rather than the will of God This
commodity if it prove so that must lie by him while he lives Obser 4. Note hence the wisdom and mercy of the Lawgiver He made man's heart and knows it and lays no greater burden on us than he knows we are able to bear Under the Law the heart of man is stony hard and admits not easily the impressions of God's Law and therefore answerably to the stony heart the Law was written in Tables of stone And out of mercy and goodness the Lord permits many things and tolerates many things which afterward he permits not Heb. 9.9 10. Ye will bear with many weaknesses and frailties in your Children while they are Children alas they are Children and what can ye require or expect from a Child As the Child is so is his strength Judg. Now the Law is the state of Child-hood Gal. 5. Obser 5. Note hence the Wisdom and Justice of God He made us this soul and he knows what strength he hath given us and lays no more difficult or heavy burden no harder Law upon us then he knows we are able to bear If we be under the Gospel he makes good his Promise unto us that he will take from us the heart of stone and give us an heart of flesh what a reproach is it to one that is grown up what alwayes a child when I was a child saith St. Paul I did as a child 1 Cor. 13. 2. Axiom Whosoever puts away his wife unless it be for the cause of Fornication causeth her to commit Adultery To make up the full sence somewhat must be supplyed which is easily done out of the following point viz. If she marry This is to be understood mostwhat of the younger Wives divorced which having been once married are commonly inclined thereto The Apostle speaking of the order of Widows he tells us as much that when they have begun to wax wanton against Christ they will marry 1 Tim. 5.11 14. I will saith he that the younger women marry But where our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes her commit Adultery this is to be understood in a large sence as large as giving occasion to commit Adultery thus 1 Sam. 26.19 they say go serve other Gods Reason Our Lord here implies that the Bond and Oath of Marriage remains here entire and not broken except only in case of Fornication or Adultery if therefore an Husband divorce and put away his Wife and not for the cause of Fornication he causeth her to commit Adultery Obser 1. Hence it appears that our Lord would that we should take heed not only of committing sin our selves but also lest we be a cause or occasion of anothers sin Obser 2. The grand motive and reason which our Lord here alledgeth why men should not put away their Wives is that he who doth so causeth her to commit adultery He doth not take any reason from any other evil of punishment that possibly might befall him who so doth but from the evil of sin that may follow upon so doing whereby our Lord implies thus much That our great care lest we do amiss should proceed from hence lest thereby we should occasion others to sin Thus on the contrary when the Lord moves us to do our duty he useth motives taken from the good effect that will redound from them Psal 81.8 O Israel if thou wilt hearken unto me there shall no strange God be in thee neither shalt thou worship any strange God That 's a great reward of our hearkning unto our God and our obedience unto him that hereby he will drive out all the strange Gods out of us so the Lord promiseth Mich. 5.13 the great reward of well doing is well doing A good deed we say rewards it self Bonum officii is often used in Scripture for bonum premii and truly with good men this Argument is the most prevalent of all others because their main design is which indeed is the end of all Religion to be like unto God in eschewing all evil and doing all good we can since he doth no evil but is the Author of all goodness Such another motive St. Peter useth 2 Pet. 1.8 If these things be in you and abound they will make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ we were made to the image of our God in knowledge Col. 3. and many desire knowledge but the Apostle's motive is taken from the fruitfulness of our knowledge in our obedience Obser 6. How unmerciful is one man to another yea Man to his Wife whom yet he takes to himself as to be one flesh with himself how easily doth he take offence how narrowly doth he seek for a blemish Moses saith if he find any uncleanness in her Deut. 24.1 Men look upon one another for evil with an evil eye to discover what blemish or blame one can see and find in another that thereby we might take occasion to pride our selves in our own supposed excellencies like the Pharisees of old I am not like other men that thereby we might have occasion to hate one another and separate our selves one from another so the V. Latin reads that Prov. 18.1 Occasiones quaerit qui vult discedere ab amico He who would depart from his friend he seeks occasions so to do Oh that we were as curious as prying as searching every one into himself as every one almost is into the lives of others certainly if so we should prove as good Christians as for want of that inward search we are now evil Obser 7. Take hence an estimate how merciful the good God is toward the fallen man He took the Jews he takes us Gentiles to be his Spouse Thy Maker is thy Husband yet what Adulterers what Adultresses have we been yea are we how unchast how unfaithful are we unto our Husband The Lord aggravates this sin Ezech. 16. Jer. 3. Lift up thine eyes to the high places and see where thou hast not been lien with and 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith by his Prophet Esay 50.1 Where is the bill of your mothers divorcement Jer. 3.1 it 's said If a man put away his wife and she go from him and become another mans shall he return unto her agan shall not that land be greatly polluted But thou hast played the harlot with many lovers yet return again to me saith the Lord See Notes on Gen. 2.18 Mysticé The Church and People of God are his Spouse his wedded Wife Hos 2. such therefore she must be as a wife unto her husband she must stand before him in love Eph. See Notes as above she must be a meet help unto him ibid. Exhort To be chast and faithful one to another that there may be no ground of divorce of affections as they Man and Wife are one flesh so that they endeavour so to be joyned unto the Lord and one to another that they may be one
same with Baal So the Phaenicians from whom the Jews received that Idol called their God Beel Semen that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven even that Lord in every wicked man which rules and governs the old false heavens even that inward and private mover which secretly inclines every evil man though in outward profession he swears to the Lord. St. Jude calls them wandring Stars or Planets which have a common motion with the whole Heavens in a proper motion of their own they are moved as all men are and observe common outward forms of Godliness going to Church receiving the Sacrament Ezech. 33.31 mean time they have their proper and secret motion Obser Pretence of God's name while we walk not in the name of our God but in the name of other Gods is a continued perjury and forswearing of our selves for what else is perjury but the assuming and taking of God's name falsly or vainly so that there is no effect of it in our life God's name is holy when we are not holy as he is holy yet pretend to be the people of God and bear his name what do we else but take his name in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser As to swear falsly lightly and vainly is to take or bear the holy name of the Lord our God in vain so to swear as we ought is to bear the holy name of the Lord our God worthily as beseems the people of God and what is the name of our God and what is it to bear his name 1. What is his Name That this is an hard Question the Prophet Agur implies Prov. 30.1 4. And indeed none other but the Lord himself can resolve what is his essential name his being and proper vertue which consists in righteousness and mercy and in his marvellous works in Heaven and Earth Deut. 28.58 He himself is his name and his name is himself when Moses enquires after God's name the Lord tells him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be Implying a more full Declaration of himself in these last dayes when his only begotten Son should declare him and bring Israel out of Egypt the second time Micha 7.15 19. Zach. 10.10 To take this name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifieth to bear it and therefore it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are of sacred use and being applied to spiritual things they signifie such a bearing as a vessel bears Acts 9.15 As a Table bears a Picture pourtrayed in it or as a man bears or wears a Garment And all these wayes the people of God may be said to bear his Name or Nature or Image So Rom. 13.12 Ephes 4.22 As a table of the Soul bears the Image of God pourtrayed in it So the man is God's vessel and bears the Lord's name 1 Cor. 6. portate Deum in Corpore vestro O how pure how holy should these vessels be who bear the heavenly man the divine image the name the nature of God himself It is the Apostles Exhortation Esay 52.11 Be clean ye that bear the vessels of the Lord if they who bear the holy vessels of the Lord must be clean and holy surely the vessels themselves must be such Rom. 15.16 1 Thess 4.4 Esay 66.20 1 Cor. 6.19 Dehort Forswear not thy self it 's dishonourable to the great God But an argument ab utili or inutili or à damnoso from profit or disprofit and dammage or loss it 's of all other most prevalent with most men The Prophet Zachary sees a flying roll and gives us the length and breadth of it c. Zach. 5.1 4. Though we take little notice of our sins as customary swearers and hypocrites who bear God's name in vain c. See Notes on the place Obs 1. Obj. But we have long time continued in these sins yet the flying roll hath not come to us c. though happily the flying roll come not at thee c. The Prophet threatens a dismal effect v. 4. It shall enter into the house of the thief and him that swears falsly by God's name Two City sins which go together and I fear are too rife among us going beyond our Brother in bargaining which is no other no better than thievery and then covering it with a pretence of Godliness This flying rool shall enter into the thief's and false swearer's house c. This no doubt is the ground of many a man's failing c. yea this is the ground of the loss of Kingdoms Ecclus. 10.8 Idolatry Tyranny Pride fleshly Lusts Perjury and false Swearing so Theft and Perjury See Notes on Zach. 5.1 4. Thou shalt perform unto the Lord thine oaths Hitherto we have heard what it is to swear only generally and as it may be sufficient to discover what it is to forswear Come we now to a more particular handling of an oath Thou shalt perform to the Lord thine oaths Some conceive that these words are the additionary gloss of the Scribes and Pharisees as when any duty is required of us presently it 's held to be an errour and laid to some Sect or other But it 's clear these words are the same or parallel to Numb 30.2 If a man vow a vow unto the Lord or swear an oath to bind his soul with a bond he shall not break his word but shall do according to all that proceedeth out of his mouth We may describe an oath to be an Asseveration c. See Notes on Esay 65.16 To vow is Deo aliquid sanctè promittere Religiously to promise some thing unto God to perform As for the oaths which the Lord commands us to perform unto God it 's commonly conceived that hereby are meant only promissory oaths but if we consider the circumstance of the words before and after this Text we shall find that offertory oaths are here also to be understood for whereas the former words prohibit perjury or forswearing a mans self that may be done as well when we swear that a thing is or hath been when neither is true as when we promise and deceive 2. And that an assertory oath is here also to be understood it appears by v. 37. where our Lord commands that our yea be yea and our nay nay that is when we affirm or deny a thing to be as well as when we promise Reason Why we ought to perform unto the Lord our oaths See Notes on Psal 76.11 Doubt 1. I have sworn c. See Notes on Zach. 5 1-4 Doubt 2. It 's possible a good man may swear an oath or vow a vow which afterwards he may understand to be unlawful to perform c. See Notes on Psal 76.11 1. An oath is a debt which we are bound to perform Numb 30.2 Psal 56.12 Prov. 7.14 Act. 18.18 and 20 22. 2. An oath though taken to our neighbour is a debt
to be no more than Yea yea and Nay nay so that for men to embellish and inlay their Communication with oaths it makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it soures the Christian Communication 2. Our Lord points signanter at his Disciples when he saith Let your communication be Yea yea Nay nay for the communication of Christ's Disciples among themselves ought to be no more for what need is there that they who deny themselves take up their Cross and follow the Lord Jesus in humility patience c. are of one heart and one soul c. Surely among such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their life and manners is more credible than other mens oaths Yea were there any such person among them who could not believe without swearing certainly they were unworthy of that Society But we must also understand that the people of God have not to deal and live and communicate only among themselves but they must converse even with wicked men 1 Cor. 5.10 Otherwise they must go out of the world They must therefore have to do with Heathenish men who nor know nor can discern of the Christian life yea hate it But because an Oath is held to be the greatest Obligation therefore the wicked desire an oath for their security Thus Abimelech desired an oath of Abraham Gen. 21.29 and of Isaac Gen. 26.28 29. and Laban of Jacob Gen. 31.44 the Egyptian of David 1 Sam. 30.15 Among such since we must converse or go out of the world an oath is necessary when we chuse it not but it 's forced upon us And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swear is passive to be sworn According to which the Apostle saith Heb. 6.16 Men verily swear by the greater and an Oath for confirmation is to them an end of all strife Esay 65.16 It is the Law of the Lord Exod. 23.4 5. If thou meet thine enemies Oxe or his Ass going astray thou shalt surely bring him back unto him again and if thou see the Ass of him that hates thee lying under his burden and wouldest forbear to help him thou shalt surely help with him or as it is in the Margent thou wouldest cease to leave thy business for him And how much is a man to be preferred before an Oxe or an Ass how much is a man better than a beast saith our Lord Since therefore we meet not an Oxe or an Ass but many men going astray and following their erroneous Consciences which bring them under burdens unsupportable burdens ought we not to leave our business and go and help them I know what business I leave to help these men and shall return unto it if God Almighty give life and opportunity But the only thing I fear is that these men will not help with me so the Text Thou shalt help with it Now if these men will not help themselves how can any man help with them Against this Doctrine Objections are made some by men of erroneous Consciences who fear an Oath others by men of large Consciences who are prone to swear ye heard one Objection of the former sort before that I spake of these words from the Law of the only Law-giver he saith I say unto you swear not at all And if he command who can countermand I Answer our Lord would not command nor prohibit any thing against the Law of God but to prohibit swearing universally is contrary to the Law of God which that we may understand we must know that in the Decalogue God's commands are most of them Negatives and every Negative hath its respective Affirmative Add to that which hath been spoken the consideration of the last and best end of all our actions whatsoever ye do 1 Cor. 10.31 do all to the glory of God that God in all things may be glorified 1 Pet. 4.11 Now can we speak any thing that makes more for the glory of God than an Oath duly taken whereby God the searcher of all our hearts and reines is called to witness that which none of his Creatures knew whereby we glorifie God's omnisciency when he brings to light the hidden things of darkness 2. We glorifie his justice when we call upon him and pray that he will punish him who lies or deceives 3. We glorifie his mercy when we acknowledge him the rewarder of them who do well Now the Lord Jesus whose main business it was in the dayes of his flesh to glorifie his Father upon earth John 17.4 Who glorified not himself but his father Heb. 5.5 He could not forbid an Oath duly taken which bringeth so much honour and glory unto God Obser 2. The Devil is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil One as if he did or could do all evil to men or in men whereas he hath indeed a most malicious and evil will but no power at all but what is permitted unto him as appeareth by the History of Job and by the lieve he beg'd to enter into the Swine The Lord himself is summum bonum the chief good but non datur summum malum The Lord reserves to himself a power to restrain all inferiour powers Nor hath the evil one any power at all to cause evil in us unless we yield unto him He can tempt and hath his name from tempting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he did nothing else but tempt unto sin and lusts but he cannot cause us to embrace his lusts unless we our selves will John 8. Ye are of your father the Devil and the lusts of your father ye will do It is true men lay the blame of all their sins upon him but he can do no more than tempt them unto sin If we resist him he flyes from us resist the Devil and he will fly from you Obser 3. If we ought not to swear because occasionally an oath comes from the Evil One how much rather ought we to abstain from such evil as the Devil positively and directly is the cause of as lying killing c. Obser 4. Evil is from the Evil One. Let your communication be Yea yea c. but whatsoever is more than these cometh of the evil one Obser 5. The will of our Lord is that all our words and works should be spoken and wrought in him and proceed from him not from the evil one but from the good one who is the one and only good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and essentially and therefore he is called Goodness Hos 3.5 fear the goodness of the Lord John 3.21 He that doth truth comes to the light that his deeds may be made manifest that they are wrought in God and so must words also for whatsoever we do in word or deed we are to do all in the Name of our Lord Jesus Christ Col. 3.17 Is it then the will of the Lord that his Disciples should be fools surely no but to be the wisest of men to out-wit to be more wise than the Devil himself is crafty Scire malum non
unthankful bird and hated or contemned by almost all the rest yet hath a great friend of the Kite that will carry her when she is lazy and bring her into a warmer climate after winter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway a Daw will sit by a Daw pares cum paribus facillimè congregantur Every like loves its like saith the Wise Man whence we may note what a strong argument it is that a man must be good just honest c. Why because he is beloved viz. by such as he himself Obser 2. This discovers unto us how wastfully and prodigally our love the most precious affection of the Soul which the Lord challengeth entirely is bestowed upon things and persons vain things Vain and sinful persons who find out one another and find a mutual complacency one in other pot-friends and companions friends of the same Club who meet meerly to advance their corrupt ends their profits and pleasures and honours And this is the friendship of this world which is enmity against God 2. If the Disciples love those who love them they do no more than the Publicans do and have no reward But ought not the Disciples of Christ to love those who love them No doubt they ought for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly love is before common love 2 Pet. 1. These words are comparatively to be understood viz. That the Disciples of Christ ought not to love those only who love them but to extend their love even to their enemies as was shewn before Thus oftentimes in the Word of God we meet with a seeming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposition whereas it is indeed only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preferring of one before another as I will have mercy and not sacrifice Repreh Those who take themselves for the Sons of God yet love those only that love them for as every man hath an opinion of God so commonly he dispenseth and measures out his love unto men whereas therefore some men fancy God as that evil servant did that he reaps where he did not sow they will love none do good to none except they merit by it But what hast thou that thou hast not received Others fancy God to love some few c. See Notes on Psal 112. If ye love those only who love you ye have no reward that 's equipollent and of the same extent with the words of the Text What reward have ye Luke 6.32 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thank have ye The Reason is the Divine Reward is proportioned unto our Labour if therefore men love only to be beloved and only those who love them they have their reward i. e. the love of those whom they love Doubt 1. But here a question may be moved Ought the Disciples of Christ to love their enemies for a reward Answ The Lord exalts holy affections in men according to their capacities and abilities from his enemies a slavish fear which is wrought in them by punishments which if it work a change in them he abstains from evil though for fear of punishment The Lord draws hope from them of some temporal reward if herein he be faithful the Lord excites his love in him by propounding himself as a Father Gen. 15. And in this disposition the good willing child looks at his Fathers love and according to his degree of Grace loves God as his Father and hopes in him for the eternal reward Of this our Saviour speaks Mat. 6.1 Doubt 2. But hath not humility it's reward hath not patience meekness mercy faith hope c. doth the reward wholly depend upon the love of our enemies doth not our Lord say Blessed are the poor in spirit the meek the merciful c. And shall none of all these have any reward I Answer unto whom doth our Lord make all these promises were they not made to his Disciples who loved him and obeyed them and denied themselves and took up their Cross daily and followed him To these and such as these he saith If ye love them who love you what reward have ye If ye expect a reward from your Father which is in heaven ye must love your enemies c. But shall humility mercy patience have no reward surely they shall have no reward from our Father which is in heaven unless they proceed from and be accompanied with Love 1 Cor. 13. This is meant by what the Apostle hath 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in love Ye are Disciples whether therefore ye shew mercy to the poor or suffer persecution all must be done in love and from love otherwise it hath no reward Doubt 3. Yet one doubt more must be satisfied our Lord saith If ye love those who love you what reward have ye do not the Publicans the same And might not the Publicans do some good work and if so doth not the Lord reward every man according to his work Mat. 10.41 42. And where the Lord saith to Abraham Gen. 12. I will bless them that bless thee c. In these and many like places they who do good works such as are in genere bona they have a reward namely such as is suitable to their work But our Lord speaks here of the Eternal Reward The Egyptian Widwives who saved the Male Children alive the Lord rewarded them for their love and kindness which they did to his people Exod. 1.21 He made them houses i. e. he encreased them with Families and Children as they had spared the Hebrew Children alive Obser 1. Meer natural actions have no reward Obser 2. There is a reward for the Righteous Esay 3.10 Obser 3. The reward of the Righteous who love their enemies c. is out of pure Grace for so what St. Matthew here calls a reward St. Luke 6.32 calls Grace and 1 Pet. 1.13 The Grace that shall be brought unto you at the Revelation of Jesus Christ Confut. Hence that rule among the Schoolmen appears to be untrue Omnis actus ejus qui est in gratia est meritorius Every act of him who is in the state of Grace is meritorious and deserves the Eternal Reward Surely the Disciples of Christ were in the state of Grace to whom yet our Lord saith If you love your brethren only what reward have ye 3. The Publicans salute their Brethren by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by brethren are to be understood Israelites only according to what we read Lev. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Salute is properly to embrace which is or ought to be an expression of love and joy manifesting it self in loving gestures and words according as Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They rejoycing embraced him with the right hand and with sweet words it Answers to that Hebrew Phrase to ask one of his peace or welfare so Exod. 18.7 They asked one another Jethro and Moses of their peace so Judges 18.15 They saluted
will so stand until a stronger than he cometh and therefore we pray Thy Kingdom come Obser 3. Hence we learn who it is that upon our humble Request is able and ready to give us the Kingdom Little flock it is your Heavenly Fathers pleasure to give you the Kingdom Exhort Let us pray for this Kingdom Motive 1. How far and wide does the Devil Rule and Reign Tydal is King of Nations the knowing Knowledge rules every where Jabin hath a very large Kingdom the subtil Serpent hath dominion over all the world Mot. 2. By the coming of this Kingdom our Heavenly Father is glorified Mot. 3. What strong opposition is made against his Kingdom Mot. 4. How prone we are to yield unto the Kingdom of darkness Mot. 5. What a number of God's Enemies yet remain as yet unsubdued in us The Canaanites as yet dwell in the Land Means These Potent Usurpers and Strong Opposers cannot be subdued but by the Mighty Power of God and his Strong Arm to our Salvation and therefore we must pray for that Stronger One who may deliver us from the Power of Darkness Col. 1. Then when the Kingdom of Darkness is subdued we shall say with the Lord Jesus Our Kingdom is not of this world Shall the Powers of Heavens rejoyce and say Rev. 11.15 16 17. The Kingdoms of this world are become the Kingdom of our God This Kingdom of God cannot come in Power unless he Rule intirely in us unless every Enemy be subdued in his Sanctuary And therefore it 's necessary that the Deity having taken-in the Heaven and the Earth for his habitation and dwelling if he drive out all proper and sensual Will of the flesh out of his own habitation and dwelling the heart of man that he may there Rule and have his Dominion alone That there Rule no other Will there because as Light and Darkness Christ and Belial God and Mammon cannot consist together neither can the Kingdom of Darkness and Kingdom of Light stand together therefore we pray Thy Will be done in Earth as it is in Heaven Where we must inquire what 's meant 1. By Gods Will. 2. By doing of it 3. What is the manner and measure of it 1. The Will of the Lord here understood is either 1. That which they call voluntas signi that which the Lord would that we should do or leave undone or 2. That which is called voluntas bene-placiti that which God according to his Fore-knowledge and Providence hath determined to be done 1. The summ of what the Lord Wills we should do or leave undone or submit unto is contained in the Decalogue or Ten Commandments whereby the Lord is pleased to measure out his Will unto us which because we have not power of our own we pray may be done inwardly and outwardly in us and by us according as the Law is Spiritual and Literal and that we may wholly submit unto his disposing whatsoever his Will is that it may rest contented that it be done upon us As if the Will of the Lord be that we be sick or poor or in disgrace if he take from us Parents Husband Wife Children Kinsmen Friends if he will that we live or die we also ought to will the same to aquiesce and rest in his most Holy Will remembring what Job said in so great a change The Lord hath given and the Lord hath taken away blessed be his Name Job 1. 2. As for the Will of the Lord called voluntas signi whereby he requires and wills that we do and leave undone This Will of the Lord is either Principal or Less Principal which yet is in order to his Principal Will 1. The Principal Will of God is his Law and Commandment which we call Moral 2. He hath his less Principal Will which is of things serviceable unto man signifying unto him and requiring something of him to be done in order to the Principal Will for so the Lord himself distinguisheth his Commandments into Less and Greater Mat. 5. and 23.23 such are Sacrifice and Mercy 2. The Will of the Lord is done as well by Passion as by Action See Notes on Jam. 1.22 3. That we may know what it is to do the Lord's Will on Earth as it is done in Heaven we must first understand who they are by whom the Lord's Will is done in Heaven who are they but the Holy Angels Psal 103.20 21. Hence it comes to pass that the Word of the Lord is for ever setled in Heaven Psal 119.89 90 91. Dan. 4.35 Now we are taught to pray That as the Lords Will is done in Heaven so it may be done on Earth and therefore our Prayer is that we also may do his Commandments and hearken to the voice of his Word and do his pleasure Obser 1. Hence it will follow that the Lord requires even an Angelical Obedience of us we ought to believe and hope for such a degree of obedience possible to be performed in us by us and upon us for 1 John 5.14 This is the confidence that we have in him that if we ask any thing according to his Will he heareth us Obser 2. What we have no strength in our selves for the effecting of such obedience we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God Obser 3. That we are taught by him who is summa veritas the Truth it self the Amen the Faithful Witness so to pray That God's Will may be done upon Earth as it is done in Heaven Obser 4. The Will of the Lord is to be done not some part of it See Notes on Jam. 1.22 But be ye doers of the Word and not hearers only deceiving your own souls Obser 5. Christian Religion is Practical See Notes ubi supra Obser 6. This Prayer pronounced according to the Letter with the mans mouth and lips hath its vertue efficacy and confirmation in the spirit according to the Divine Nature for words conceived only in an earthly mind and uttered out of the memory by the mans voice which make a noise in the ears of flesh and blood are not nor can be accounted for a Prayer before our Father which is in Heaven Obser 7. Here is Sanctificetur let his Name be sanctified Adveniat let his Kingdom come Fiat voluntas let his Will be done Not sanctifica sanctifie thou nor sanctificemus let us sanctifie lest this should be the work of God or of man only for as man can do no good without the help of God so neither doth God work any good thing in man unless the man will Chrysost Obser 8. Take notice of a great absurdity and that too commonly committed and that in our Prayers to God we pray and are here taught to pray That God's will may be done on Earth and that so as it is done in Heaven yet hold Opinion that it cannot be so done in Earth as it is done in Heaven Is it not evident that the
55.2 Attend unto me and hear me because of the voice of the enemy v. 18. He hath delivered my soul in peace from the battle that was against me Psal 56.1 Be merciful unto me for man would swallow me up he is daily fighting and troubling me v. 13. Thou hast delivered my soul from death my feet from falling that I may walk before God in the Land of the Living Psal 57.1 Be merciful unto me my soul trusteth in thee in the shadow of thy wings will I make my refuge until this tyranny be over-past He praiseth God for his deliverance vers 9 10 11. Psal 59. Save me from bloody men v. 16. He returns his thankfulness Thou hast been my defence and refuge in the day of my trouble Psal 64.2 3. Preserve my life from fear of the enemy who whet their tongues like a sword and shoot out their arrows even bitter words v. 7. God shall shoot at them with a swift arrow and they shall be wounded Psal 69.1 Save me O God for the waters are come in unto my soul in v. 35. God will save Zion Psal 107. Per totum So that whereas the Psalms are wont to be divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer and Praise because the most of them are reduced to one of these two heads not only these Psalms but many other admit of the same division the beginning of the Psalm being a Prayer enforced by this powerful argument and the end of it being a Praise Thanksgiving and Acknowledgement that God hath graciously granted our Prayer induced thereunto by this powerful motive Jer. 31.7 The Lord instructs his people to pray Save thy people the remnant of Israel and presently gives them the effect of their prayer v. 18. Behold I will bring them from the North Countrey and gather them from the coasts of the sea 3. Inquire we now into the reason of this why the Disciples imminent danger is so powerful a motive with the Lord to save them It will appear from the consideration of 1. The Lord himself 2. The Disciples and Saints of the Lord. 3. The perishing condition and imminent danger of the Disciples and Saints of God 1. If we consider the Lord himself 1. He knows 2. He is willing and 3. He is best able to save 1. He knows his poor weather-beaten Servants Psal 142.3 When my spirit was over-whelmed and drawn within me then thou knewest my path 2. The Lord knows and taketh notice of his Disciples condition in a storm Exod. 3.7 8. I have seen I have seen the affliction of my people and I have heard their cry by reason of their task-masters for I know their sorrows and I am come down to deliver them out of the hand of the Aegyptians 3. The Lord knows the dayes that is the times of affliction and calamity of the upright man Psal 37.18 4. He knows how to deliver the Righteous 2 Pet. 2.9 2. As he knows their necessities so he is affected with them Call upon me in the day of trouble Psal 50.15 Esay 43.2 3. O Israel fear not thou art mine when thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the Holy One of Israel thy Saviour Refer this ad sensum spiritualem Ignis Aquae 2 Esdr 1-10 Dan. 6.17 20. 3. He is able to save A Saviour and a great one Esay 19.20 A Prince and a Saviour Acts 5.31 Though the Earth be moved though the Mountains be cast into the midst of the Sea though the Waters thereof make a noise though the Mountains shake with the swelling thereof There is a River the streams thereof make glad the City of God God is in the midst of it it shall not be moved Psal 46.2 5. He is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sustainer supporter the main pillar and base of his Church as he is called Lord contracted of the old Saxon word Laford signifying a sustainer a supporter of Laef to support or sustain as he who bears all things by the word of his power Hebr. 1. 1 Cor. 10.13 He limits the temptation and will not suffer us to be tempted above what we are able He rules the raging of the Sea and the noise of his waves and the madness of the people and the stormy wind ariseth at his command Psal 107. and what it doth it is at his word Psal 148. 2. There is reason this should be a powerful argument in respect of the Disciples in a perishing condition they are his friends and favorites Such as he hath taken into his special patronage and tuition such as believe on him trust in him depend upon him and the reason is forcible for God being by nature most righteous yea righteousness it self he cannot but propend unto and naturally incline unto and naturally love the character and image of his own righteousness imprinted in his Disciples and Saints for the Righteous Lord loveth righteousness Psal 11.7 and therefore consequently save them of all others 2. He is most merciful and therefore he cannot but propend in mercy to his Saints of all other because the only obstacle and hinderance which stops the influence of his Mercy is removed from them and therefore if he be so merciful that he saves both man and beast how much more will he save his Saints Thus the Psalmist argues Psal 36.5 Thy mercy O Lord reacheth to the Heavens and thy faithfulness unto the clouds vers 10. O extend and draw forth thy loving kindness unto them that know thee and thy righteousness unto the upright in heart 3. If we consider the imminent danger it self the danger of perishing 't is a condition fit only for God to remedy And therefore Abyssus abyssum invocat the depth of misery calls upon the depth of mercy Psal 142.4 I looked upon my right hand and behold there was no man that would know me refuge fail'd me no man cared for my soul I cryed unto thee O Lord I said Thou art my refuge Esay 59.16 The Prophet having described the deplorable condition of the Church he looks for a deliverer but because he finds none He saw there was no man and wondred there was no Intercessor therefore his arm brought salvation unto him and his righteousness that sustained him so Esay 63.5 And why doth the Lord take the extremity of his Saints for his opportunity of helping them The Lord well knows that men are too prone to arrogate unto themselves the glory of deliverances It was their wit their policy their strength and what 's more ordinary in the carriages of great affairs then for men to ascribe the Glory of them to themselves or others And ye shall observe it in common discourses among men that most men have an eye at their own honour and alwayes they reflect upon themselves as
2. How it 's said to be plenteous 1. The harvest is generally understood either of the Corn fit to be cut or the time of cutting it both which are 1. either properly understood as Ruth 1. or Metaphorically and that either 1. Good or 2. Evil Good of righteousness or righteous persons of the first Hos 10.13 Sow to your selves in Righteousness and reap in mercy This is meant by the precious fruit of the Earth Jam. 5.7 which verse the 8 th is the coming of the Lord. 2. The harvest of Righteous men or rather those who hunger and thirst after Righteousness is that in the Text and Parallel Luke 10.2 Joh. 4.2 The Evil 1. of Iniquity or Wickedness Job 4.8 Prov. 22.8.2 Of wicked men Esay 17.11 The harvest shall be an heap in the day of grief and of desperate sorrow Rev. 14.15 It 's evident that by the harvest in the Text is to be understood that good harvest of Righteousness and more especially that of Righteous men or such as desire to be so of such our Lord saith The harvest is plenteous The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either the ripe Corn fit to be cut and inned so here and Luke 10.2 Or else the time when the Corn is ripe and fit to be cut as Gen. 8.22 and Mat. 13. whence in truth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut short as messis à metendo from mowing or reaping The Analogies or resemblances between the people here spoken of by our Saviour and the harvest may be these or such as these 1. There must be a sowing and growing of the Seed such is the preaching of the Word for so Mat. 13.20 and Mark 4.27 28. 2. A dying of it Joh. 12.24 Exod. 1.6 7. 3. There must be a growth and ripening of it which is then done when the Regions are white to the harvest Joh. 4.35 whereby are to be understood Believers and such as are docible teachable ingenious and willing towards God and his Righteousness There are none such but they stick and cleave to some earthly thing or other Therefore 4. When the Corn is ripe it 's cut down and the Souls so prepared are cut off from their earthly root Mark 4.29 5. Then follows the binding up into sheaves Gen. 37.7 i. e. the uniting and knitting together those who believe and are good willing and lovers of God in one mind and one heart in the perfect bond Col. 3. 6. When the sheaves are bound they are carried into the Barn the Lord gives such order Mat. 13.30 with much patience born by the labourers 7. Not only the Grain it self and ripe Corn in the ear is carried into the Barn but the straw also and the chaff carried in with it But these are afterwards severed and separated by threshing and dressing as skryning and fanning and thus all both Literal and Spiritual yea the Good and Evil are in the Church 8. And the Gospel of the Kingdom is preached unto all but in the time of winnowing and sifting as John speaks the good Corn is severed from the chaff For as in dressing Corn the weighty grain falls near the dressers feet but the chaff is carried away with the wind And so it comes to pass when the Literal and Spiritual the Evil and Good are examined by temptation Good men like the good corn fall at the feet of the Lord by Humiliation but the Evil like the chaff are scattered by the wind 2. The harvest is said to be plenteous It is the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in my Text is rendered plenteous and Luke 10.2 parallel unto it is turned the harvest is great whereby is not signified a number of men but a multitude of Believers in the Father a great number of peaceable humble good willing souls disposed and set in order to Eternal life Act. 13.48 Such were the Samaritans in our Saviours dayes in the flesh as appears John 4.35 and the many multitudes which followed our Lord to hear his Doctrine Mat. 5.1 and elsewhere throughout the Gospel Such were they to whom St. Peter wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews by Nation yea such were all they to whom St. Paul wrote so that it was a very plenteous harvest all the world over Why was the harvest plenteous 1. It was reasonable that the Father should provide a people for the Son against the time of his Ministration And therefore John the Baptist was sent forth to make ready a people prepared for the Lord Luke 1.17 2. The people were under Antiochus and now under Herod's Tyranny but more vexed with the Factions of the Jews whereby vers 36. They were scattered abroad as sheep having no Shepherd Then are men most ready to hear good counsel when they are under affliction And therefore when John came to this afflicted people to prepare them for the Lord he was as welcome as the rain Mat. 3.5 6. for Jerusalem and all Judea and all the Region round about Jordan flocked unto him and became a very plenteous harvest Obser 1. Hence the same Observation returns which ye heard the last day That the Lord Jesus teacheth most what by Allegories and Parabolical speeches Yea Mat. 13.34 without a parable he spake not unto them Ye have in the words next before and in the Text two one from scattered sheep the other from the harvest Obser 2. Whence also appears our Lord's custome of teaching by Allegories taken from things well known to those whom he taught And therefore because the callings of men are various and different the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold wisdom of God condescends and stoops unto them so low as to take men at their several employments To the Fisher man The Kingdom of Heaven is like to a Net See Notes on Mat. 22.4 To the Plough man Break up your fallow grounds To the Harvester The harvest is plenteous Thus the Divine Wisdom makes it self known by things familiarly and well known unto us in the world So that they who condemn the use of Allegories declare themselves extreme ignorant of the manifold wisdom revealed in God's word some of them though they make a Glorious profession of it are yet unthankful for the manifold Grace of God Obser 3. The Lord of the harvest takes notice in what forwardness and hopefulness his harvest stands how it grows up and thrives for although the man who casts his Seed into the ground Sleeps and riseth night and day and the Seed should spring and grow up he knoweth not how for the earth bringeth forth fruit of her self first the blade then the ear after that the full corn in the ear Mark 4.26 27 28. Though men know not the growth and ripening of God's harvest yet the Lord himself doth He knoweth also and taketh notice of his labourers and their work how it 's frustrated and how it succeeds what pains they take what good Seed they sow how malicious his
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught
us all to pray as in our short interchangeable prayers between Priest and People O God make speed to save us O Lord make haste to help us O Lord shew thy mercy that 's Christ and grant us thy salvation O Lord save thy people that 's Hosannah So in our Collect for Peace we pray that we may be defended from all the assaults of our enemies Spiritual and Corporal there 's Salvation and the Saviour through the might of Jesus Christ our Lord. And in our Collect for Grace we pray every day That this day we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight through Jesus Christ our Lord There 's Salvation complete and the Saviour and our Hosannah We hear our Hosannahs also in the Letany as first when we pray for Mercy what pray we else for but the Mercy of God which is the Saviour Luk. 2. When we pray for deliverance from all evil and mischief from the crafts and assaults of the Devil from Gods wrath and from everlasting damnation So when we further pray for deliverance from Spiritual and Carnal Lusts c. what 's this but Salvation from sin that 's the Etymon of the Name Jesus So when afterward in that prayer we pray for positive blessings upon the Church Universal the Governours and all the members of it what pray we else for but for Salvation and preservation unto Gods Heavenly Kingdom and what 's that but Hosannah and what 's the peoples answer to all this but Hosannah Good Lord deliver us and save us and we beseech thee to hear us and so hear us that thou save us and that 's Hosannah again But lest some who complain of reading too many prayers think that I mean to weary them again with a new repetition of the Letany Thus much we may say in general that neither it nor any other prayer which we put up unto God as we ought but it 's either for our Salvation or our Saviour or somewhat in order and subordinate thereunto For example to summ up this point with the Lords Prayer which it self is the summ and abridgement of all we pray for 't is either for Salvation or that which conduceth thereunto or the Saviour himself who is Amen Apoc. 3. and what is all this but Hosannah Beloved I have insisted the longer in our Liturgy partly 1. to inform those that are so devout that they have all our prayers by heart yet so ignorant that they know not what they pray for 2. Partly to inform the irreligious perverse and ignorant if there be any such amongst us as elsewhere I am sure there are who undervalue and sleight our Church Prayers And 3. Partly to exhort us all to use and frequent them oftner than we do they are all Hosannah prayers unto God the Father for Jesus our Saviour and for our Salvation and whatsoever conduceth thereunto Let us be exhorted to unite our Hosannahs unto the Lord who giveth Salvation Motives There is no other name whereby we can be saved but only the Name of Jesus He is Mighty to save Esay 63.1 How shall we escape if we neglect so great Salvation Heb. 2.1 Remember what our Saviour threatens the Jews who neglected it Mat. 23. ult We shall cry many an Hosannah before he come again unto us But what needs this pressing of Hosannahs upon us we are sure of our Salvation Beloved if one should question your Free-hold or Copy-hold or tell ye that the Lease of your House or Land hath a flaw in it that your Title is not good or the like 't would make you look about you how busie you would be presently O what searching for Evidences what examining of witnesses what consulting with Lawyers and you would hear the judgment of all for your whole Estate is called into question I now question thy Title to thy Salvation what canst thou shew for it They that believe shall be saved but thou believest thou doest a fair plea but what kind of faith is it an idle liveless dead faith which St. James calls the faith of Devils or a lively operative and working faith Fides though granted that sola justificat yet Fides quae justificat non est sola Saving Faith hath other Graces necessarily annexed and knit unto it As a Queen hath her train of Maids of Honour attending on her person or as the Bridegroom saith That his Spouse is one Cant. 6.8 9. yet there are saith he Sixty Queens and Eighty Concubines and Virgins without number Saving Faith hath her retinue of other Graces attending on her as hope and love patience meekness and the like Whence it is that the Scripture useth Faith and Obedience the one for the other Neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by love Gal. 5.6 ye have the same sentence only obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God Joh. 3.36 He that believeth on the Son hath everlasting life Mark the opposite but he that obeys not the Son the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life beside an harmony of like places By reason of this near union of other Graces unto Faith the Scripture gives Salvation unto them for we are saved by hope Rom. 8. Hast thou hope thou would'st be sorry else Tush every vain man hath hope and therefore ye shall hear this or the like strange asseveration out of the mouth of every desperate wretch As he hopes to be saved 't is so or so much like their protestation who say t is so or so as they are honest men when they are not Is thy hope such no thou hast better hope towards God that thou shalt be saved Give me leave to try this Title too He that hath this hope he purifieth himself even as God is pure 1 Joh. 3.3 Hast thou such a purifying hope such is the hope of all the Saints of God Such was his faith and hope whom this day we commemorate Mr. Chevin his very name sounds Hope in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeared by his works who preferred the poor members of Christ his Spiritual Brethren and Sisters before his Brethren and Sisters according to the flesh who as Daniel counsels brake off his sins by righteousness and his iniquities by shewing mercy to the poor Dan. 4.27 Hast thou such a cleansing hope such a lively liberal and bountiful hope if thou hast it 's exerted and enlivened by Charity and therefore we may be said also to be saved by Charity so 't is the love of the Truth whereby men are saved 2 Thess 2.10 And without this men believe a lye and are damned vers 11. And to shew that this love of the Truth is included in the belief of the Truth that which he called love of the
on the Sabbath as our Saviour speaks expresly Mar. 2.27 The Sabbath was made for man and not man for the Sabbath whereby our Lord evidently puts a difference between the Commands of God as that which is from everlasting and immutable and that which for mans sake was ordained and annexed thereunto Obser 6. The excellency of this duty of obedience 't is preferred before all Sacrifices all outward worship of God and hath not in vain a Behold set before it Repreh 1. Those who are defective in this excellent duty as I may fear the most of us are Obedience is the submission of our own Will unto the Will of God so that his Will alone ought to be done and we yet will every one have our own Will This our Lord complains of Ezech. 6.9 I am broken with their whorish heart which hath departed from me Our Will was once one with the Will of God but we have broken our selves off from his Will and are contracted and centred in our selves Thus did not our Lord Jesus Christ He submitted his own Will to the fulfilling of God the Fathers Will. Repreh 2. Those who judge quite contrary that to offer Sacrifice is better than to obey I speak not here as if any man maintained in dispute any such tenent but without doubt what the life speaks is the truest tenent the life followeth the judgment Since therefore the Jews of old and we now prefer Sacrifice before Obedience in our practice surely it was theirs and is our judgment They taught the people that if they brought their gift toward the reparation of the Temple they were free from honouring their Parents Mar. 7. Thus the Learned Scribes of old when blindness in part had happened to Israel they knew no difference between the Holy Life which God requires which is this Everlasting Commandment and the Ceremonies of the Law which were annexed and joyned unto the Commandment as serviceable thereunto And therefore when Jesus Christ the true Life appeared in whom God was well pleased O what hatred what strife what contention there was for the Ceremony against the Life and Obedience Mat. 12 1-8 10 13 and 15.1 9. and 23.23 And truly Beloved if we will judge impartially we cannot but think that many men at this day are of the very same opinion There are many gifts offered there are some outward duties which are observed among us and I would to God they were more strictly observed than they are as the observation of the Lords day hearing the Word and receiving the Sacrament c. all which may be done as plausibly and speciously by a wicked man as by the best Saint on earth and for these we contend one with another as if these were the only or the principal Service of God and Christ whereas I have shewed before in what rank they are serviceable unto greater duties mean time the great duties of obedience the love of God and our neighbour wherein eminently consists the service of God and Christ and the Christian Life which are the effects and the end of all these They are I fear neglected by the most of us as judgment mercy and faith in the power of God the love of God which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Mat. 23.23 Luk. 11 42. Thus we contend one with another about an outward form of serving God and neglect that which the Apostle tells us is the true service of God Rom. 14 17 18. Beloved this is one of the depths of Satan one of the most subtil wiles of the Devil that he perswades us to think sleightly of obedience and to set the highest estimate upon the Sacrifice do we not perceive it in these dayes that men account little or nothing of the Christian Life as Patience Humility Meekness c. they are esteemed beggars virtues which such poor men use because they cannot live without them for what are men wont to say the Turks are true and just in their dealings the Mahometans lead good and honest lives that 's the poorest thing of a thousand But if the Turks and Mahometans maintain Justice among them and love one another c. surely these are none of their faults for whither doth the Grace of God direct us doth it not teach us that we should deny ungodliness c. Tit. 2.11 12. Whither are we invited is it not unto the life of our God from which we are alienated Eph. 4.18 and what is that which is the truth in Jesus is it not to put off the Old man c. Eph. 4.20.24 Is it not to be made partakers of the Divine Nature having escaped the corruptions that are in the world through lust 2 Pet. 1. Surely if Tyre and Sidon shall rise up in judgment against Chorazin and Bethsaida and Sidon against Capernaum Mat. 12. because less disobedient than the other were Sure for the same reasons shall the Turks and Mahometans rise up in judgement against us if they be more obedient than we are Mysticé Obedience is better than Sacrifice What is that which is offered in Sacrifice but the bodies of beasts what but beastly affections and lusts which are called slain beasts and then they are more acceptable by far than when they were living But it 's possible a man or woman may abstain from following their lusts and so as to the notification of them by the world they may be sacrificed Thus the foolish Virgins which for some by-end and not for the Kingdom of Gods sake kept themselves chaste and were Virgins yet they were shut out To hearken is better than the fat of Rams I have saved my labour in part touching the explication of this point only let us enquire briefly what is here meant 1. By hearkening and 2. by the fat of Rams 1. This hearkening presupposeth an object in Nature before it that we must hearken unto and that is contained in the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The voice of the Lord which is either mediate or immediate 1. Mediate is that which sounds in Nature as the thunder is the voice of Gâ—d Gods mediate voice also sounds by the man for so the Lord saith He that heareth you heareth me 2. Gods Immediate voice is that whereby he speaks inwardly unto the man in his heart Audiam quid in me loquatur Dominus Do ye seek a proof of Christ speaking in me 2 Cor. 13. The Angel spake מ This voice speaking in the man is no other than that inward Tractus or the drawing of God Joh. 6. Job 33 14-17 This voice requires hearkening unto 2. Hearkening is here meant hearing with attention such hearing with attention as inferrs the understanding will and affection as also the effect answerable thereunto Cor est fons omnium actionum ad extra terminus omnium actionum ad intra So that all actions of piety and obedience ought to proceed from the heart Mat. 15.8 This people draw nigh
here is Neighbour was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another whoever friend or foe near dweller or stranger it matters not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 22 1-4 with Exod. 23.4 thine enemie's thy brother This appears from our Lords own interpretation of the Law Mat. 5.43 It hath been said thou shalt love thy Neighbour and hate thine Enemy Thou shalt love thy Neighbour hath been said indeed Levit. 19.18 but who said Thou shalt hate thine enemy It is no where extant in the Word of God but the prohibition of it that was the Pharisees gloss which our Lord there confutes and instead of it enjoyns love of enemies vers 44. But I say unto you love your enemies What! was this a New Commandment that was never heard in the Church before our Saviours time in the flesh The Schoolmen some of them were of that judgement Exod. 23.4 If thou meet thine enemies Oxe or his Ass going astray thou shalt surely bring him back to him again Our Lords intent is to purge the Law of their Pharisaical Glosses and to propound the right understanding of it In the large signification of Neighbour even an enemy is understood So that Isaac a stranger though an enemy yet was Abimelech's Neighbour and to be beloved by him for himself There are divers explications of Love according to divers degrees of it 1. Complacentia amantis ad amatum 2. Benè velle alteri 3. Affectus unionis we may take them altogether Love Connaturality or Complacency in one towards another when the person loving pleaseth himself in the person loved also wills and wishes good and does good unto him and desires union with him is respectful to him speaks well to him of him so our Lord explains it Mat. 5.44 1. To whom is this command directed I told you our Saviour was asked the question by the Lawyer who was his Neighbour Our Lord answers that question and withall tells him what manner of man he should be to whom this duty is directed Luk. 10.36 37. The man went down from Jerusalem from the City of Peace to Jericho the world and fell among thieves evil spirits the rulers of the darkness of this world A place between Jerusalem and Jericho is mentioned by Eusebius which he calls Mala-dammim or Gala-dammim from blood often shed in that notable place of robbery They stript him of his Rayment his robe of Righteousness and left him half dead robb'd him of his immortality The Priest and the Levite passed by the Law with the Sacrifices and Offerings these helped not the fall'n man Sacrifices and Offerings hast thou not required then saith he the true Samaritane lo I come The Samaritane signifieth a Keeper the Keeper of Israel who neither slumbers nor sleeps He of whom they said He is a Samaritane Christ himself he takes compassion on him And who of all these saith he was neighbour to him that fell among the thieves The Lawyer answered rightly He that shewed mercy on him Our Lord replies Go saith he and do thou likewise We see here who the true Neighbour is to whom this Precept is directed even the Merciful Man Non cognitio sed misericordia facit proximum Yea the Apostle for this reason propounds our Lords Example Eph. 1.2 even as Christ loved us and gave himself for us he loved us being his enemies 1. The reason from the Authority of him who gives the command A new Commandment I give you that ye love one another Joh. 13.34 Lev. 19. I am the Lord. 2. From his Example who propounds himself a pattern to us 1 Joh. 4.11 If God so loved us then ought we to love one another Joh. 15.12 as I have loved you nay Mat. 5.44 I say unto you love your enemies c. Love would centre it self at home unless it had this powerful precept and example to go abroad And therefore 3. God hath made of one blood all Nations of men Act. 17.26 that of what Countrey soever they be Tros Tyriúsve Greeks or Barbarians the community of Nature may invite our Love forth unto another The God of Nature although rich unto all yet hath not given unto every Nation much less unto any man such an Autarchy or Self-sufficiency of all things but that one Nation and one Man needs anothers help alii aliis fruimur India mittit Ebur One Countrey abounds with Corn another with Wine a third with Cattle a fourth with Mettals one man hath strength of body another hath wisdom another wealth The like we may say of gifts Supernatural 1 Cor. 12.4 5 6. These distributions are made by the manifold wisdom of the only wise God that one man by sence of his own wants might be forced out of himself to desire Communion and communication with another Thus by Divine Precept by Gods Example by common Nature and by mutual communication of things Natural Supernatural we are taught of God to love one another 1 Thess 4.9 Obser 1. There is in us by corrupt Nature an aversness from our Neighbour and an inclination to hate and abhor him Tit. 3.3 This appears from hence that the Divine Wisdom saw it needfull to give a Command that we should love our Neighbour which if there had been any readiness or proness to do such a command had not been given And therefore a man may in due order and degree love himself as I shall afterwards shew yet is there no command of God extant in his Word that any man should love himself the Divine Wisdom commands it not but supposeth that a man will love himself Nor is there any direct Precept as I remember that enjoyns Parents to love their Children they naturally love them as a part of themselves and so need no command to love them But because men are averse from neighbourly love the Lord commands Thou shalt love thy Neighbour Obser 2. Non nobis solum nati sumus We are not born for our selves could an Heathen man say And another What great matter is it not to hurt him whom we are bound to benefit and do him good It 's a great commendation forsooth if one man be mild and gentle to another what great matter is it if a man help him that is ready to perish shew him that goes astray the right way gives his bread to the hungry drink to the thirsty we are all of us saith he members of one great body Mankind Nature hath brought us forth all kindred one to another and hath imprinted in us a mutual love one to another and made us sociable Creatures by institution of Nature it 's more miserable to damnifie or hurt another than to be hurt by him This and much more saith an Heathen man Seneca a Stoick Philosopher but he happily might have some light from Christianity as it is said there was an intercourse of Letters between St. Paul and him be it so But what shall we say to the Americans and Western Indians whom men call Savages even these as they
and Evil Teachers since he enjoyns the dictates and doctrines even of the Scribes and Pharisees Hypocrites to be observed and done and what greater observance and obedience can be given to the doctrine of the best Teachers I Answer Our Lord Jesus commands not the Scribes and Pharisees to teach the Law or to sit in Moses's Chair the Lord commands the Multitude and the Disciples to observe and do what they bid them observe For There is a great difference between those whom our Lord authorizeth to teach and those who set up themselves for Teachers those who are authorized by our Lord to teach are chosen Vessels such are the Scribes taught to the Kingdom of God who are taught by God what they teach the people But to the wicked saith God why dost thou teach my Law or take my Covenant within thy mouth Psal 50. The Lord expostulates with wicked Teachers for usurping the Chair of Moses and teaching the Law which he did not authorize them to do They whom the Lord sends to Teach He himself furnisheth and prevents with Grace as the Word of God is said to come to the Prophets Joh. 10.35 which is the Day-star 2 Pet. 1.19 which false Teachers want and for that they speak not according to the Word because no Morning-light is in them Esay 8.20 2. They whom the Lord sends to teach they seek not their own Honour but the Honour of him that sends them Joh. 7.18 Doubt 2. The Lord Jesus seems to make do difference between his own Disciples and the Multitude He commands both to hear and obey the Doctrine of the Scribes and Pharisees The Law of God is a common Lesson to be learned by all good and bad those within and those without the Church as well the Multitude as the Disciples But is there no difference Yes no doubt Quicquid recipitur recipitur ad modum recipientis and therefore according to the different dispositions of the Multitudes and of the Disciples they learn different Lessons and in a different manner The Multitude have a veil upon their heart in the reading of Moses so that they are capable only of parables and literal understanding of the Word as the Scribes and Pharisees taught The Disciples heart is turned unto the Lord and the veil is taken away 2. The Multitude are under the Law and the compulsion of the Law and are brought to obedience by the terrours and threatnings of the Law Oderunt peccare mali formidine poenae Evil men hate to offend for fear of punishment 2. The Disciples are not under the Law but under Grace They willingly obey the Righteousness of the Law without any compulsion at all Justo non est Lex posita the Law is not made for the Righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oderunt peccare boni virtutis amore Good men hate to offend for the love of Virtue Observ The Lord will have his Law learned as well by his own Disciples as by the Multitude Obj. The Disciples of Christ believe in the Lord Jesus Christ We are in such a Babel like that Gen. 11. that we understand not one anothers speech What mean we here by belief in the Lord Jesus Christ Mark what belief the Apostle propounds to us in himself Phil. 3.9 10 11. That I may be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ c. Mark what belief he exhorts the Colossians unto read Col. 2 6-12 Faith in the operative power of God Rom. 6.8 Faith and Obedience are all one See the Notes on Esay 3.10 Exhort I have already exhorted those who sit in Moses's Chair to do the work of Moses But we are now exhorted to yield to the attraction and drawing of Moses See Notes on Gen. 1.28 NOTES AND OBSERVATIONS UPON MATTHEW XXIII 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to you Scribes and Pharisees hypocrites for ye pay tythe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith these ought ye to have done and not to leave the other undone PAying Tythes was never yet any Argument of my Discourse in this or any other place although perhaps in regard of some I have as just cause to complain as another man But if I had a purpose to speak of that Subject this place of Scripture gives no countenance to it but ranks paying of Tythes among minora Legis the less things of the Law though our Lord saith that those things ought not to be left undone These words contain a denunciation of a wo to the Scribes and Pharisees hypocrites for a breach of their duty Wo c. And 2. A direction of them for the due and orderly performance of their duty These ought ye to have done and not to leave the other undone Their breach of Duty consists 1. In Commission an intense performance of smaller Duties ye tythe mint c. 2. In Omission a remisness and neglect of greater Duties ye have omitted the weightier things of the law 1. An exactness and overdoing of the less Commandments ye tythe mint c. 2. An underdoing or rather a not doing of the greater Duties ye have omitted the weightier matters In the words we have these three Axioms 1. The Scribes and Pharisees hypocrites paid Tythe of Mint Anise and Cummin 2. They omitted the weighter things of the Law Judgment Mercy and Faith 3. Our Lord for these sins denounceth a wo to the Scribes and Pharisees Hypocrites 1. The Scribes and Pharisees hypocrites paid Tythe of Mint Anise and Cummin The word we render Anise is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie Anise but Dill which in the V. Latin is rendred Anethum as the High and Low Dutch have Dylle which is quite another herb different in kind from Anise which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latin Anisum yet herein all our printed English Translations are out which our last Translators have followed That which seems to have misled them was the old English word Anet which signifieth the same which we call Dill and is in the French Bible and in our English Manuscript The Scribes and Pharisees hypocrites tythed Mint and Dill and Cummin Who were these Scribes Who else but the great learned men in the Letter of the Law Learned they were for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Teacher were all one Their Learning was altogether in the Letter of the Scripture and therefore they are called in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Low Dutch fitly turns the word Scriftgeleerden Learned in the Letter This Learning of the Scribes was in the Letter of the Law and therefore they are called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyers sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers of the Law Such as these are all Teachers of the Letter only whether of Law or Gospel The
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
the rather because he had said he had many things to tell them and he was wont to reveal secrets unto them in the absence of the Multitude In these words the Evangelist proceeds in relating the Divine Dialogue between Christ and his Disciples wherein he tells us 1. Of their second address or access unto the Lord Jesus and their end of coming to him to propound their questions unto him 2. He relates our Lords answer unto their questions In their access we have 1. The opportunity they took as He sate upon the Mount of Olives 2. The access it self with the manner of it they came to him as he was so set privately to propound their doubts and those doubts are concerning the time of the things spoken of and of the times of Christs coming and the end of the world In the first part contained in vers 3. we have these Divine Axioms 1. Jesus sat upon the Mount of Olives 2. As Jesus sat upon the Mount of Olives the Disciples came to him privately to propound their doubts unto him 3. They enquire when those things shall be which he had foretold vers 2. 4. What should be the sign of his coming 5. What should be the sign of the end of the world 1. The first of these seems to be meerly circumstantial but if we consider that Jesus Christ is the Light of the world and that he came to be the Light of Life yea the Eternal Life unto us and that Omnis Christi actio nostra est instructio that all Christs mirrours his actions and his passions all his words and works his gestures and postures are for our instruction and edifying we will not wave any one circumstance without examining what it brings with it Quodlibet ramentum auri est aurum Every the least filing of Gold is gold and that which he said Analecta Deorum colligenda is more true and in a better sence than he intended The fragments of Gods Table are to be gathered up let nothing be lost 1. Jesus sat upon the Mount of Olives 1. We have our Lords place the Mount of Olives 2. His posture there where we must enquire what and where this Mount of Olives was and why our Lord sat there The Mount of Olives called Olivet Zach. 14.4 was scituated the East-side of Jerusalem about a Sabbath dayes journey Act. 1.12 from which it was separated by that deep valley of Cedron it 's a Mountain of that height that from it all the streets of Jerusalem and the Dead Sea might be seen King David by this Mountain fled from the face of his Son Absolom 2 Sam. 15. On this Mountain Solomon erected a Temple to Ashteroth 1 King 11. To this Mountain our Lord often resorted Luk. 22.39 hither he retired here he prayed here he sat and from this Mountain he ascended Act. 1. and in this Mountain they shew his footsteps It had the name from Olives growing here abundantly and not only Olives but Palm-trees Pine-trees and Myrtles and other fruitful trees Observ 1. How good a Land did the Lord give to Israel Deut. 8.8 Observ 2. Royal Cities have been and yet are wont to be scituate about the midst of Kingdoms And thus the City Jerusalem being the City of the great King Mat. 5. it was about the middle of the Earth where the Lord chose to work salvation Psal And as the City Jerusalem was a figure of the Church so the Mountains round about Jerusalem figured the Lord's protection and defence of his Church Psal 125.1 2. The Olive yielded that Oyl which fed the Lamps in the Sanctuary Levit. 24.1 of it was made the holy anointing Oyl Exod. 30.20 Observ 3. The Olive figured Mercy and Peace for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy hath almost one common name with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olive tree it was a figure also of Peace So Marcus Antonius received an Olive branch from Athens in token of Peace with the Romans And therefore after the deluge when the Raven was put out of the Ark the Dove brought an Olive branch to Noah into the Ark when the sin-flood the overflowing scourge Esay 28. is past when the waters of Baptism have washed away the sin 1 Pet. 3. and the evil spirit figured by fowls of the air Mat. 13. are removed the spirit of God figured by the Dove Mat. 3. brings an Olive branch of Mercy and peace to the Church Observ 4. From the Valley of Jehosaphat where the Judgment is to be kept the ascent is into Mount Olivet and it 's very reasonable it should be so for we cannot sufficiently prize the riches of Gods Mercy figured by Mount Olivet unless we consider withall the horrour and terrour of his Judgments figured by the Valley of Jehoshaphat i. e. the Judgment of the Lord. And therefore Cyprian tells us that in the first times they were wont to anoint the person baptized with Oil of Olives I say not how warrantably they did it Esay 10.27 The yoke shall be destroyed because of the anointing while we are anointed with the Spirit of Grace we are delivered from the yoke and servitude of our sin Observ 5. Note here what Mountain the Lord Jesus makes choice of to what Mountain he most resorts even the Mount of Olives full of fruitful Trees trees of righteousness Esay 61. Olive-trees Trees of Mercy Trees of Peace unto these Christ the Wisdom from above resorts who is first pure then peaceable c. James 3.17 Observ 6. We have here an express figure of the holy Church of Christ among the Gentiles It 's a Mountain the Mount of Olives and Christ sitting on the Mount of Olives when he had now utterly forsaken the Temple at Jerusalem Now the Olive-branches being broken off the wild Olive-cions are grafted in as the Apostle teacheth Rom. 11. These are the green Olive-trees which flourish in the house of God Psal 52.8 who trust in the mercy of God for ever and ever Observ 7. The Lord Jesus reposed himself and sate down to rest after his travel as he did Joh. 4.6 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like natural infirmities with us Observ 8. He sate upon the Mount of Olives Here is a posture of Judging Jesus sate on the East-side of Jerusalem over against the Temple in the West Here is also a posture of Teaching so he sate when he taught Matth. 5.1 2. and 13.1 2. that posture notes the composure of the mind Anima quieta anima prudens a quiet mind is a prudent mind 2. As Jesus sate on the Mount of Olives his Disciples came unto him who in special these Disciples were St. Mark relates Mar. 13.1 2. Observ 1. The Lord giveth us fair opportunities of making our Address unto him He sits ready to receive and answer all our suits all our questions The Tribunes at Rome were Mediators for the people the doors of the Tribunes house were always open day and night free for all the people to
Of this time of Repentance given to the later World ye read express mention Act. 17.30 St. Paul was employed in the same work Act. 26.20 Observ 1. Whence we may observe the great mercy and goodness of the Lord See Notes on Gen. 4. ult The Lord warns before he strikes he lightens before he thunders Observ 2. The Lord expects that his mercy in affording us that time should lead us to repentance and amendment of life Esay 5.4 having planted and fenced his Vineyard he looked that it should bring forth fruit and well he might for his goodness draws us to repentance Rom. 2.4 Hos 11. Observ 3. That time vouchsafed to the old World for reformation of life they spent in eating and drinking and the like time vouchsafed to the present evil World men of this Generation spend in the like courses and manners 4. The men of the old World despised all the Preachers of Righteousness which appears not only by the event that they continued in their iniquity and perished in their sin but also by ancient Monuments of their derision and mocking the holy men of God who exhorted them and were examples of Repentance unto the old World Such were Sem and Seth Ecclus. 49.16 Sem and Seth were in great honour among men whom the men of the old world endeavoured by all means to dishonour As for Seth he opposed Cain instead of Abel whom Cain slew Gen. 4. He therefore opposed the way of Cain and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret and for that reason was opposed by the men of his Generation who made his name a by-word to posterity And so they dealt with Sem who opposed the growing of Idolatry and therefore the wicked of that Age abused him so that Plutarch tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they called Typhon i. e. whatsoever is destructive or hurtful by the name of Seth or Smu whereby they inverted Sem's Name the two great assertors of divine Worship and adversaries to Idolatry Seth the Father of Enoch the first Preacher of Righteousness before the Flood and Sem the Son of Noah the eighth and last Preacher immediatly before and after the Flood these they traduced to posterity and these were the mockers in the days that were before the Flood And the Apostle tells us that there shall be mockers and scoffers in these last days the days before the overflowing scourge 2 Pet. 3.3 4. Jude v. 18. Psal 42.3 and 89. v. 51. They have reproached the footsteps of thine anointed The Prophet Esay foreseeing the evil times forewarns the men of his Generation Esay 28.22 Be not mockers Reason Why notwithstanding Gods patience in waiting on the old World 1 Pet. 3. his mercy in giving them eight Preachers of Righteousness yet the unbelieving World both then and now former and later World is eating and drinking c. I gave Reasons for the former point which may likewise fit this but I shall add one or two more 1. Their presumption upon an outward Profession Cain's posterity were great pretenders to Religion and therefore ye find his eldest Son Enoch dedicated to God his Grandchild Methujael annuntians Deum a Preacher one who spake much of God another of his posterity Lamech an humble man c. And do we not find among those who walk in the way of Cain Jude such as walk in the way of their own lusts yet make great profession of Religion Another presumption they have at this day that they are beloved of God and elected before the foundation of the World so that although they walk in surfeting and drunkenness c. yet they are in good estate We shall not speak with one of a thousand but he is sure of his salvation These men know not what Salvation is they do think that God loves them better than his own Righteousness which is himself Psal 4.5 The righteous Lord loveth righteousness Psal 11.7 If any call these infirmities as commonly they do who walk in the way of Cain surely such infirmities they are as exclude those who do them out of the Kingdom of God 1 Cor. 6.9 10. Gal. 5.21 If we understand the days before the Flood for the days of Noah precisely for that time of Repentance which the Lord vouchsafed to the old World 120 years Gen. 6. It 's a far greater aggravation of the old Worlds carnal security Contempt of God Answerable unto the time of the old World and the 120 years then granted to the old World there is no doubt a like time given to this later World before the overflowing Scourge which must be a time of repentance and humiliation And so as in the days of old Noah in the time allotted for Repentance and humiliation the men of that Age were at that time eating and drinking c. Even so at this time of the new Noah the Son of Man in the time before the overflowing Scourge the people of this Age they are eating and drinking marrying and giving in marriage Esay 22.12 Observ The Lord Christ the Son of Man the new Noah gives unto this later world a time of repentance as he gave unto the old World And as before the coming of Christ in the flesh John the Baptist came in the spirit and power of Elijah to preach repentance because the Kingdom of heaven is at hand Even so before the coming of Christ the Son of Man in the spirit He sends another Elijah Matth. 17.11 See Notes on the place This is the business of that Angel flying in the midst of heaven Revel 14.6 2. How unseasonable then is eating and drinking in luctu musica Esay 22.12 Observ 2. How reasonable then is it that the Preacher of Righteousness do his office before the Flood before the time of the overflowing Scourge See Notes on 2 Pet. 2.5 Observ 3. The great unthankfulness of the former World unto God for his patience and long-suffering toward them 1 Pet. 3. and the like unthankfulness of this later evil world for the greater patience and long-suffering of God toward us Rom. 2. for the preachers of Righteousness vouchsafed to them to us for the Spirit of God striving with the former world Gen. 6. with this later world Gal. 5.17 unthankful they more unthankful we Observ 5. The great unbelief of the old world the like unbelief of this later world which yet pretends much Faith but could either they or we have Faith without the obedience of Faith Are not Faith and Obedience so joyn'd together that indeed they are the same as I have often shewed by an harmony of many Scriptures But we eat and drink at the Lords Table and we hear himself the Preacher of Righteousness daily and therefore surely it shall be well with us Beloved 't is well if we eat and drink at the Lords Table and hear the Preacher of Righteousness as we ought But do we so hear the Preacher of Righteousness that we obey him in what we hear Do
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and
to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
phrase the Word of the Lord came to the Prophet and then the Prophet speaks God cryes and John is his Voice The Voice of a Cryer requires audience and to it I exhort you for our incitement hereunto consider only who 't is that cryes unto us 't is the Lord John the Baptist is but his voice shall the trumpet sound and shall the Lion roar and the people not fear Amos 3. Shall God even the mighty God speak and cry and shall not man silly man hear Remember and consider what the Lord speaks Zach. 14. The former Prophets have cryed unto you fathers but they did not hear nor hearken unto me saith the Lord your fathers where are they c. my word and my statutes did they not take hold of your fathers your father 's perished But the same word the same cry continues for ever St. Peter tells us what 's become of your fathers 1 Pet. 3.19 20. So wisdom threatens and 't is often repeated in Scripture Prov. 1.24 We do hear the voice of the Cryer and why then doth he yet complain though in danger of the Law that because our itching ears are not well rubbed at our own Churches we run unto others yea leave our callings to ride many miles to hear a good man and do ye say that we do not hear the voice of the Cryer Beloved though the voice of the Preacher be the voice of God yet 't is one thing to hear the voice of the Preacher and another to hear the cry of God this distinction God himself warrants for good Isa 58.1 2. Cry aloud saith God unto the Prophet there spare not lift up thy voice like a trumpet and shew my people their transgression and the house of Jacob their sins yet saith he they seek me daily and delight to know my wayes as a nation that doth righteousness and forsook not the ordinances of their God as if he should say if they were my people and heard as they ought they would do righteousness More plainly Ezek. 33.30 Son of man the children of this people speak one to another saying Come I pray you and hear what is that word that cometh forth from the Lord and they come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness And so thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not Doing the word of God is to hear his word and therefore the word to hear in all the learned tongues as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and audire words of ordinary use signifie to obey To this purpose is that place Eccles 5.1 urged for unmannerly squatting when we come into the Church and hear the Minister is reading or preaching Keep thy foot when thou comest into the house of God and be more ready to hear than to offer the sacrifice of fools A fit argument for this much hearing and little doing age Alas they consider not that the Lord there speaks of obedience to be preferred before sacrifice as Samuel speaks plainly 1 Sam. 15.22 To obey is better than sacrifice and to hearken than the fat of Rams and therefore the spirit of God now it hath exhorted us to hear his Voice it saith not thus To day if ye will hear his voice then stop not your ears but harden not your hearts Hebr. 3.7.8 And our Saviour exhorting his Disciples to hear his Word attentively Luk. 3.49 let these things saith he sink into your hearts Let us therefore now make enquiry the voice of the Lord cryeth to the City or the Town Mich. 6.9 hear ye the rod and who hath appointed it Are there yet the treasures of wickedness in the house of the wicked and the scant measure that is abominable Shall I count them pure with the wicked balances and with the bag of deceitful weights Beloved the Lord hath spoken unto us in our prosperity Jer. 22.21 he calls to us to hear the rod the rod of his anger the Plague is Gods rod how long hath he called unto us by that yet that could not awaken us then he called unto us by another rod by his Sword and are there yet saith he the treasures of wickedness in the house of the wicked though I have smitten ye have ye not yet heard this rod this voice of the Lord to the City our pride our covetousness our fraudulent dealing c. these have made a rod for us Isa 9.13 Behold the day behold it is come the morning is gone forth that is the beginning of our affliction as I lately shewed the rod hath blossomed pride hath budded violence is risen up into a rod of wickedness Ezek. 7.10 11. O let not the Lord complain of us as he doth of his people Amos 4.10 I have sent among you the pestilence your young men have I slain with the sword and I have taken away you horses and I have made the stink of your lamps to come up into your nostrils yet have ye not returned unto me saith the Lord. He who now threatens us with Famine and it naturally followeth the Plague and Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O let us take it as spoken to our selves which ye read vers 12. of the 4th Chapter Therefore thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel To day if ye will hear his voice harden not your hearts Thus going to our God with humiliation and obedience we know not but that it may move the Lord to turn unto us in mercy 1 King 21.27 28 29. Because he even Ahab humbleth himself before me I will not bring the evil in his dayes The like story ye read of Rehoboam 2 Chron. 12.7 and of Josiah 2 Chron. 34.27 28. Prepare ye the way of the Lord. I find this way clogged by them who I had hoped would have well prepared it for me for they cannot agree among themselves which it is and when they have at length agreed in the general diversi abeunt they go every one their own way I will not trouble you with reciting several Opinions without further conjecture that surely must be the way here meant wherein John Baptist the Prodromus of Christ walked and that our Saviour tells us Mat. 21.31 was the way of righteousness John came unto you in the way of righteousness And this is that way of righteousness whereof the Prophet David speaks Psal 85.13 Where having spoken of the Advent or coming of Christ as 't is plain as our Church interprets it appropriating the Psalm to Christmas day he closeth the Psalm thus vers 13. Righteousness shall go before him and he shall direct us in the way of his steps This way of
erroneous and by-wayes their works are works of iniquity the act of violence is in their hands their feet run to evil they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths then follows the way of peace they know not Observ 3. Gods way is a narrow way which leads through a strait gate unto life and this way wants preparing because many have and do walk in a narrow way abstaining from some sins of the flesh as drunkenness whoredom c. as being neither for their profit nor their credit yet walk they in other ways of envy pride covetousness backbiting hatred c. nay others who walk in the broad way think yet they walk in Gods way while they cleave to such as walk in that narrow way of their own choosing doubtless these are but narrow paths cut out of the broad way that leads unto destruction the true narrow way few men find therefore the Psalmist prayes that the Lords way may be known upon earth Psal 67. In this way Apollos walked Act. 18.25 26. This man was instructed in the way of the Lord and being fervent in the spirit he spake and taught diligently the things of the Lord knowing only the baptism of John He had yet gone no further in the way of the Lord Whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of the Lord more perfectly i. e. Christ himself vers 27 28. Hebr. 6. In this way John himself walked and had made no greater progress as appears by our Saviours testimony of him Matth. 11.11 Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he John was a burning and a shining light Joh. 5.35 burning in zeal to the glory of God and the salvation of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word burned like a lamp and the wise man speaks of Elias as Type of John the Baptist Ecclus. 48.1 shining by his example unto others This shining light lasts till the day break when the great light ariseth Isa 60.1 Arise shine out for thy light is come and the glory of the Lord is risen upon thee This was the intent of Ezechiels Vision Chap. 43.1 2. He brought me to the gate that looks towards the East And behold the glory of the God of Israel came from the way of the East unto you that fear my name the sun of righteousness shall arise with healing in his wings Mal. 4.2 and vers 5. I will send you Elias the Prophet before the great and dreadful day of the Lord and this is that Elias which was for to come if ye will receive him Matth. 11.14 2. What is it to prepare this way of the Lord What do they do that prepare a way to make it fit to travel 1. They purge and cleanse it from dirt and filth 2. They level it and make it plain and equal 3. They straighten it and take away obliquities And all these are required of us in this word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some translations have Repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Isa 40.3 out of which the Text is taken which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others following the Chaldee Paraphrast Isa 40.3 out of which the Text is taken and the Syriack in the Text render the word Complanate make the way plain and even Others express the Greek word in the Text fully rectas facite or dirigite make smooth the way of the Lord And truly beloved which of all these I should so choose that I should reject the other they are all so natural and proper to the business in hand and therefore according to the fulness of the Original whence they proceed I embrace them all So that to prepare the way of the Lord is to purge and make it clean to level it and make it equal to straighten it and make it right The Metaphor is taken from Pioners who prepare the way for an Army as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it The hollow places were filled and the stony and rocky wayes made even And Plutarch of another the valleys were filled and the high places levelled Such a preparation is to be made of the Lords way Jude vers 14. Behold the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn well ten thousand of his Saints the Latin better in sanctis millibus suis with his holy myriads or ten thousands whether Saints or Angels Isa 45.2 or from Deut. 19.3 The reason why the way of the Lord is to be prepared may be considered either with respect to 1. the Lords way it self or 2. those who walk in the Lords way 1. The Lords way it self is a pure and clean way a straight and right way a plain and even way and therefore great reason there is if it be poluted that it should be purged if uneven it should be levelled if crooked it should be made straight 2. In regard of the travellers in the Lords way who are either 1. the Lord himself who comes with his ten thousands 2. his Saints who prepare to meet the Lord Amos 4.12 1. As for the Lord himself he cannot come with his holy ones unless his way be prepared for him the kingdom of God cannot come unless the kingdom of Satan be destroyed Wisd 1.4 Equity cannot enter unless iniquity be removed Isa 59.14 2. In regard of the Saints who are to meet the Lord in his way the Lord commands that they prepare his way for two ends 1. That they may obtain mercy 2. That they may escape judgements 1. In regard of the Saints themselves who travel in this way to perform mercy unto them Luk. 1.72 and that they may escape judgement Isa 57.14 15. Cast ye up cast ye up prepare the way take up the stumbling-block out of the way of my people Isa 62.10 11. Go through go through the gates prepare the way of the people cast up cast up the high way gather out the stones life up a standard for the people and the reason is added in the next Verse Behold the Lord hath proclaimed unto the end of the world Say ye to the daughter of Sion behold thy salvation cometh The same reason we find Isa 40.4 5. Every valley shall be exalted and every mountain shall be brought low and the crooked shall be made plain and the glory of the Lord shall be reveiled and all flesh shall see it together which is cited also by St. Luk. 3.5 6. Thus he declares his mercy to his Saints This way of the Lord is also to be prepared by the Saints that they may escape judgement so Mal. 4.6 Elias i. e. John the
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaâ—â—r power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
words then we have these Divine Truths contained 1. Some were saved daily from the untoward generation 2. The Lord added to the Church daily such as were saved from the untoward generation In the former we have the flight of Sin and Vice In the latter we have the refuge of Grace and Vertue In the former we do dediscere unlearn and cease to do evil In the latter having ceased from evil we do discere learn to do well The former contains the first dispensation and the work of the Father The latter the dispensation of the Son and his work The Lord added to the Church such as were saved To which we may add a third from the note of diversity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Lord which our Translators render by a copulative as very often they do 3. That though they repented were baptized continued in the Apostles Doctrine and saved themselves from the untoward generation yet this proceeded not from themselves or any power of their own but from the Grace of God Though they did all that was commanded them yet it was out of Grace and Mercy that the Lord added to the Church daily such as were saved or saved themselves from the untoward generation In the first of these we must enquire 1. What was this untoward generation 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are said to be saved from the untoward generation The former is here necessarily to be supplied from the 40. vers to which it hath evident reference Nor can we understand how men can be saved from the untoward generation unless we know what they are The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor can we tell what perverse crooked and untoward is unless we know what is right and straight for privatives are known by their positives that whereby we shall know what is crooked is right and straight now Rectum est index sui obliqui See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.23 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved answers principally either 1. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save help preserve or keep 2. else to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape or cause to escape some great and imminent danger Observ 1. Mankind by the Fall and continuance therein is in a perishing condition in imminent danger of utter destruction nay past danger danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of an evil but Mankind periit it 's lost the lost sheep the lost groat the lost the dead Son Luk. 15. Observ 2. They who are delivered from the crooked generation are men saved as from imminent peril as brands pluck'd out of the fire-hearth as men alive from the dead so the Syriack Interpreter here 3. This work is not wrought by Man alone but by the Father preventing Man by his Grace for it is very observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the word vers 40. however we turn it actively save your selves is in the form passive as is also the word in the Text which implies that we should Deum pati suffer the saving work of God upon our souls yield our selves unto him co-operate with him 1. As it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save it 's very observable that that verb is never read in the Active Kal implying by that defect that man as he is purely man can never save himself by his own power but that we obtain all our power ability and sufficiency of God only 2 Cor. 3.5 according to that of Jerem. 17.14 Save me O Lord and I shall be saved for vain is the salvation of man Psal 60.13 2. It answers also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape or cause to escape and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we turn here saved may answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evasores such as escape the great and imminent danger of the untoward generation such as are saved or have escaped the corruption that is in the world through lusts 2 Pet. 1.4 Whence is it that some are saved from the crooked generation Surely God the Father preserves them from it Psal 12.7 Thou wilt save them from this generation and what generation that is he tells us in the next words vers 8. The wicked walk round about a crooked generation For not only the Son but the Father also is called our Saviour and said to save us Tit. 3.4 5 6. And this he doth sometimes 1. immediately so he called Abraham out of Vr 2. mediately by the Ministry of Angels as Lot or by the Ministers of the Word who are therefore called Saviours Obad. vers 21. This they do by that grace of God that brings salvation unto all men Tit. 2. Thus we read that Paul separated the Disciples from the untoward generation Acts 19.9 Nor were they wanting to themselves and therefore we turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save your selves from this untoward generation 2. The Lord added to the Church daily such as were saved Hitherto we have heard who these saved ones were and from what they were saved which is the work of the Father in the first dispensation My Father worketh hitherto saith the Son of him and I also work Joh. 5.17 Come we then to that second work the work of the Son in the second dispensation and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is to be understood the Lord Christ who is here said to add unto the Church Here then we must enquire 1. What is the Church and 2. What it is to add unto the Church 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Lord Jesus is said to add these saved ones unto the Church when he works that work in them which his Father gave him to do Joh. 17. when he further instructs them they now become his Disciples in self-denial taking up the Cross daily daily mortifying their earthly members Reason may be given in regard of 1. Him who makes this addition 2. The Church to which this addition was made 3. Those who were saved and added to the Church 1. In respect of the Lord who makes this addition He is the Head of the Church and hath all authority over it They also who are to be added unto the Church are his for it 's true of these also which he speaks of his Apostles Thine they were and thou gavest them unto me Joh. 17. 2. As for the Church it is the body of Christ which as yet had but few members One hundred and twenty Act. 1. besides what access it received vers 41. whereas the Promise made to Abraham was that his Seed should be as the stars in heaven for multitude and as the sand on the Sea shore 3. As for those who were saved it was the end why they were hewn fitted and prepared by the Law of the Father and his Prophets that they might be added as living stones unto the spiritual house as living members to the body of
Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 Marg. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
the whole Ceremonial Law is reduced Howbeit when the Apostle saith that the Commandment touching these things is holy we must distinguish holiness into figurative and true 1. The figurative holiness is ascribed unto natural things which in themselves are neither holy nor unholy but only in regard of their use their signification and representation I say they are neither holy nor unholy in themselves but in regard of their use for to the pure all things are pure c. Titus 1.15 And I know saith the same Apostle that there is nothing unclean of it self Rom. 14.14 2. The true holiness is the separation from the uncleanness of sin according to that of the Apostle Rom. 6. Being freed from sin and made servants to God ye have your fruit unto holiness The Lord hath not called us to uncleanness but unto holiness 1 Thess 4. This holiness is that which the Lord represents and signifieth unto us and requires of us by the outward sacrifices Sacraments sacred instruments Rites and Ceremonies And in regard of this holiness it is that the Apostle saith the commandment is holy Which that we may the better understand it will be worth your observing That the commandment of God is either principal or serviceable thereunto 1. The principal commandment of God is The love of our God with all our heart with all our soul and with all our mind This is the first and great commandment and the second is like unto it Thou shalt love thy neighbour as thy self On these two commandments hang all the law and the Prophets Mark 12.28 2. Now since all the Law and the Prophets depend upon these two great Commandments All other Commandments are annexed and only serviceable unto these especially those of the Ceremonial Law As the Scribe confesseth upon our Saviours answer Mark 12.32 And therefore the Lord preferreth mercy to our neighbour before sacrifice to himself for when the Disciples being hungry plucked the ears of corn on the Sabbath day and rubbed them in their hands and eat them and the Pharisees blamed them Our Lord excused them by the example of those with David who ate the shew-bread who prophaned the holy things and by the example of the Priests who prophaned the holy Sabbath and yet were all blameless and up-braids them with their ignorance of this distinction in Gods Commandments Had ye known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltless Matth. 12.7 And upon the same occasion Mark 2.27 The Sabbath saith he was made for man and not man for the Sabbath now man was made for all good duties required by the two great Commandments Eph. 2.10 For we are his workmanship created of God unto good works which God hath before ordained that we should walk in them Thus the Sacrifices are serviceable unto the great Commandment the Love of God as will appear if you please to take a view of the Sacrifices in special The first Sacrifice is the free-will-offering which is a free full and voluntary giving over our selves in souls and bodies to do the will of our God Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy and acceptable to God which is your reasonable service This Sacrifice David preferrs before all outward offerings Psal 40.6 7 8. Sacrifice and offering thou wouldst not have but a body c. Heb. 10. When we enter into the holy the heart speaks thus unto God I give consent to do thy will O God thy law is within my heart The second is the trespass or sin offering when we have given up our selves unto our God and now proceed in our obedience unto him We must first repent us of all actual sin of which Sacrifice the Apostle speaks Heb. 6. and 10. They who sin wilfully after they have received the knowledge of the truth there remains no more sacrifice for sin i. e. Repentance for so David understood it Psal 51. the sacrifice of a broken and contrite heart i. e. sorrow for sin and endeavour to leave and forsake it The third and principal sacrifice is the whole burnt-offering which was wholly burnt upon the Altar through which while we proceed in our obedience through the Spirit which is the body fire in us we wholly burn up consume mortifie and kill sin in us and wholly dye unto it Thus the enemies of the Lord consume as the fat of Lambs Now as ye read in Leviticus there must accompany these offerings 1. A meat offering i. e. the flesh and word of Christ which is the word to be broken and distributed by the Priest unto the people 2. A drink-offering i. e. the blood of Christ 3. There was incense within the Holy upon the Altar which is prayer and thanksgiving Psal Let my prayer ascend as the incense Reason Why the Ceremonial Law the Commandment here is said to be holy 1. In respect of the Law-giver it is the Commandment of the most holy God touching his then present outward worship and a figure of holy things to come 2. In regard of Christ that holy one of God who is figured and shadowed out in this holy Commandment Col. 2.17 Let no man judge you in meats or drinks or in regard of an holy day or the new Moon or of the Sabbath days which things are a shadow of things to come but the body is Christ i. e. of all which Christ himself is the body Al these are a pure and spotless Mirrour or Looking-glass as the Apostle compares them 2 Cor. 3. where we behold Jesus Christ we all beholding as in a glass are changed into the same image c. 3. In regard of the Subjects unto this Law the Posterity of the first Adam who is the figure of him that is to come Rom. 5.14 The first man is of the earth earthly the second man is the Lord from heaven c. and such as is the earthly such are they also who are earthly Seeing therefore quicquid recipitur recipitur ad modum recipientis Every thing that is received is received according to the capacity of the Receiver if the earthly man must receive a Law of Worship to be performed unto the most holy God it must then be presented unto him in such outward semblances of holiness as he may understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible saith Dionysius Areop that the divine ray should otherwise shine into us then as it is inveloped and hidden in variety of holy coverings The earthly mind can reach no higher than sensible objects nor understand any service or work of God but that which may be felt and seen in visible and sensible things of which consisteth the Ceremonial Law The holy Commandment When therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy thing came Dan. 9.24 when the most holy was anoynted whereof all these were shadows these must all cease And there is
meekness patience long-suffering and moderation Would God we could all learn that lesson from the best teacher I say unto you resist not evil c. Mat. 5.38 39. The law-giver himself resists not evil He commands no more to us than he practiseth himself There is a world of evil the whole world lies in evil jacet in maligno yet our God resists it not but is patient and long-suffering not willing that any should perish c. Then it seems our God is not just his way is not equal No! Are not his wayes equal are not our wayes rather unequal We know not I fear what it is to be Just Justice is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigid enmity and exactness which some call Justice No Justice is tempered with Mercy yea often in Scripture taken for Mercy or the effects of it Deut. 6.25 it shall be your righteousness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 24. Who shall ascend unto the hill of the Lord c. He shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy from the God of his salvation and 32.5 The Lord loveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like as Matth. 6.1 Nolite facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your mercy or your alms before men According to this notion we understand what is meant by a Righteous or Just Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1.19 2 King 6.21 My Father shall I smite them so speaks the rigour of the Law Elisha answers set bread and water before them there 's the lenity of the Gospel the severity of the Law is allayed by the Clemency and Mercy of the Gospel even in time of the Law Say not I will do to him as he hath done to me Exhort To observe the just Commandment of our God It is the voice of the Law and the voice of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RIGHTEOVSNESS RIGHTEOVSNESS that which is altogether just shalt thou do Deut. 16.20 Such is that summ of the Law and Prophets and Gospel also Whatsoever ye would that men should do unto you do ye the same unto them Our Lord commends these things as the great things of the Law to be performed under the Gospel Matth. 23.23 Judgement Mercy and Faith Object But to what purpose is the Law and just Commandment if it cannot justifie What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 We are wont to admire the righteousness of Christ and well we may it is worthy our greatest admiration But we little consider that that reproves our unrighteousness and makes for our greater condemnation What we admire for the excellency of it we desire to partake and have a share of it Thus the desire of any earthly thing Gold and Silver Honour Pleasure if named they stir up the desire of themselves in us There is Corn in Aegypt O remember how short our time is how uncertain There is not a more succinct breviate of Christianity than that Titus 2.11 12. Qui justus est justificetur adhuc O consider I beseech ye how short how uncertain how brittle our life is in this present world and how much we have to do in it the unrighteous shall not inherit the kingdom of God Cleansed therefore we must be from all unrighteousness if ever we inherit that kingdom 1 Joh. 1.9 It 's too late to go about this work when this life is ended therefore whatsoever thine hand finds now to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles 9.10 Means Hunger and thirst after it strive for it to enter in at the gate of righteousness in the conquest of thine affections and lusts the true Melchizedech shall meet thee Gen. 14. Our Saviour having propounded many parables to his Disciples Matth. 13.52 concludes with this Epiphonema Every scribe instructed to the kingdom of heaven is like unto a good housholder that bringeth out of his store things both new and old The Apostle is such a learned Scribe such a good housholder he brings out of his treasure things new and old the old is the figurative and typical the new is the truth signified by the type and figure saith Basil The old is the Ceremonial and Judicial Law both figurative and typical the new is the Moral Law contained and signified under both those The Ceremonial and Judicial Commandments are fit for the old people as old wine received into old bottles The Moral Law commended to us under the name of GOOD is fit for the new people the people whom the Lord creates anew Psal 118. as new wine put into new bottles This good wine he hath kept till now 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment is good For our better understanding of this let us enquire 1. What is meant by Good and 2. how the Commandment may be said to be good 1. There is nothing more usually in our mouths than this word Good yet I believe all men understand it not aright let us therefore enquire 1. What is meant by the word Good 2. What the essence and nature of the thing is which we call good 1. The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn good some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire and wonder at but that which is truly good more nearly concerns us than to gaze and wonder at it I conceive therefore it rather comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco to lead or guide because that which is truly good leads our appetite our will our love our desire our joy and consequently all the affections the whole heart the whole soul the whole man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same sence signifying true good as also beautiful and lovely is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling inviting alluring the whole heart unto it and therefore the Philosopher defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which all things desire or rather according to the formalis ratio boni as they speak that is good which is convenient or agreeing with every thing So that the nature of goodness consists in conveniency and agreeableness unto every thing from which conveniency and agreeableness in every kind ariseth a property called Appetentia and desireabless 2. How is the Law said to be good since the nature of goodness consists in conveniency and agreeableness The Law is therefore said to be good because it agrees with the reasonable appetite which we call the Will so saith the Apostle vers 22. I delight in
equity expected of a man The second is the very same Mercy and the love of Mercy and the last is Faith which because it works by love St. Luke puts love instead of it Luk. 11.42 this who ever doth walks humbly with his God which is the third in that place of Micha these are the same for the want whereof the spirit of God reproves the world These three are yet contracted into a less number even these two Commandments Love of God and our Neighbour for a lively faith or faith enlivened by the spirit and the love of God are all one and mercy and judgement are all one with love of our neighbour I know well this sounds not right to our English ears who take judgement for the rigorous execution of Justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Equity Correct us O Lord and yet in thy judgement not in thy fury thy judgement i. e. thy mercy and equity Thus our Lord contracts the Commandments to two Matth. 22.36 40. Can they yet be reduced to a less number Rom. 13. and 10. Love is the fulfilling of the Law This is the most excellent way 1 Cor. 12. last which is violently divided from the thirteenth Chapter wherein he tells us what that most excellent way is and in the last verse of that Chapter he tells us of three great things but the greatest of these is CHARITY that bond of perfectness Col. 3. that end of the Law 1 Tim. 1.5 the end of the Commandment is love out of a pure heart and of a good conscience and faith unfeigned as by the wickedness of men the Commandments are increased so by their obedience they are contracted Reproves Those who dishonour the honorabilia Legis who lightly regard the graviora Legis who little esteem the great things of the Law Fools make a mock of sin pass over judgement tythe Mint and Dill we read it Annise Anethum signifieth not Annise but Dill mean time omit graviora Legis Luk. 11.42 Hos 6.6 7. these are the things whereof the Spirit of God reproves the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16. He shall reprove the world of sin because they believe not in him the power of God the Lamb of God that takes away the sin of the world of righteousness false Pharisaical righteousness The reason of all this is according as God's and Christ's Righteousness is in the hearts of his people he abbreviates and makes short his Commandment this is plain Rom. 9.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Writ out of any inferiour Court is more observed than the great holy mandatory Letters from the Court of Heaven for these things the Land mourneâ—h the want of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit reproves the world of sin of righteousness and of judgement Observ 3. There are degrees in the Commandments of God some greater Commandments some less those of the first Table are greater than those of the second Matth. 5.19 Whosoever shall break one of these least Commandments c. If there be least Commandments then are there greater and so degrees in the observation of them so that if they come in competition the greater must be preferred above the less The Priests brake the Sabbath and were blameless Matth. 12.5 Their Love to God in doing him and his people service excused them the Love of God and our Neighbour is a greater Commandment than that of the Sabbath Vbi periculum vitae cessat Sabbatum where there is danger of life the keeping of the Sabbath ceaseth Every one of you leads his Oxe or his Ass to the water Love to man and beast excuseth the breach of the Sabbath So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves whereas some Christians to whom the Sabbath was a sign and a shadow account it one of the greatest if not simply the greatest of them all Counsel and comfort unto every one who like the young man enquire what he should do to be saved There 's not any thing thou doest or hast to do but there 's a rule for it multitudes of Laws There 's not any sin thou committest but there 's a Law to prohibit it a doctrine to heal it 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are thy sins spread like a Leprosie over thy whole body Art thou full of bruises and putrifying sores from the sole of the foot to the crown of the head there is a plaster as large as thy sores the Commandment is exceeding broad The Law is a Catholicon a Panacea a salve in it for every sore Love covers the multitude of sin But alas Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets me in every circumstance and the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it guards thee and defends thee in every circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear all thy works Verebar omnia opera mea Job 9.28 Have respect to all the Commandments Psal 119.6 But this is dura custodia yet under this thou must be kept Precept upon precept line upon line Isai 28.10 The Child is brought under the multitude of Precepts When I was a child I understood as a child 1 Cor. 13. until that which is perfect is come Gal. 4.3 under the elements of the world As the multitude of stars were made in the firmament of heaven as every one of these contributed its share of light before the Sun was made even so the multitude of Commandments gives light unto the man untill the day begin to dawn and as the day light appears one star after another disappears and still they become fewer and fewer untill the light of Faith shine out as the Apostle speaks Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be reveiled Hast thou then scattered thy wayes unto strangers Jerem. 3.13 See the place hasten to the unity Wherefore Beloved let us be exhorted to hasten to the coming of that day 't is the Apostles exhortation 2 Pet. 3.12 It 's a strange one for we say rather Phosphore redde diem We wish for the day Act. 17. that the day would hasten to come to us not that we should hasten to the coming of the day but such is the goodness of that Sun of Righteousness who shines alone in his Saints as Apollo and Sol have their names from their shining alone saith Macrobius when his day light appears he contracts all that multiplicity of day light unto himself He is Achad Deut. 6. ONE and draws all multiplicity into ONE The Queen of Sheba had no more Spirit left in her 1 King 10. when she heard the true Solomon See Georg. Venet. fol. 230. b. When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour our Lord tells him Thou art not far from the kingdom of God Mark 12.34 One step further he had been
God Psal 117.2 Rom. 15.9 This would alone require a large discourse This time of Advent remembers us of the sure Mercies of David which is Christ and all Spiritual Graces vouchsafed unto us in him for this all Nations owe thanks and praises unto the Lord our God But we above all Nations God tenders us as his peculiar people consider our peace fit to propagate the Gospel of Peace when all the world about us is in combustion our Plenty our Liberty and Freedom to meet together and praise our God For our selves in particular remember Gods late gracious dealing with us visiting us with Mercy after he had visited us with his Judgements his Plague Pestilence and Famine our good God hath left us nothing to do but to give thanks and praise him Sign 1. Whether do we this or no 'T is all one as if I asked the question whether our light shine before men or no that they might see our good works and glorifie our Father which is in heaven 2. Surely he that praiseth God knows God otherwise when we give many good words of God we speak by hearsay for what an unreasonable and ridiculous thing it were for a blind man to discourse of Colours or a deaf man of Musick you would presently say he took up all his knowledge upon trust Let me then ask thee the question thou praisest God dost thou know God know him yes he is a Spirit and a Spiritual substance Eternal Infinite c. True but that 's not enough dost thou so know him that thou keepest his Commandments or with all thy will thy desire thy power and might unfeignedly endeavourest so to do What 's this to know God look whether it be or no 1 Joh. 2.3 4. Hereby we know that we know him if we keep his Commandments and he that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him So our Saviour upbraids the ungodly Jews who sung the seven last Psalms the Hallelujahs every day in their Synagogue yet saith our Saviour to them ye have neither heard his voice nor seen his shape Joh. 5.37 Jer. 22.16 was not this to know me They who truly praise God must say as St. John speaks 1 Joh. 1.1 That which we have seen and heard c. that declare we unto you but that all Nations may praise the Lord as here they are exhorted I 'le name some necessary Rules 1. Repentance from dead works is most necessary all Nations must weep and wail before him Apoc. 1.7 before they can truly praise him 2. There must also be confession of sin confessio peccati antecedit confessionem laudis the confession of sin precedes the confession of praise 3. Fear of God ye that fear the Lord praise the Lord. 4. Yea there must be Hope in God first expresly Ephes 1.12 We are to the praise of his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first hoped in God 5. We must avoid the praises of men Many confessed him not because they loved the praise of men more than the praise of God Joh. 12. 6. We must enter the gates the narrow gates of Righteousness and then praise the Lord. 7. Pray unto God that we may praise him Let the people praise thee O God let all the people praise thee Axiom 2. We ought to magnifie the Lord together This Notes not only the union of the persons praising but the concord of their praises Cajet super laudate Magnifiing is to shew forth his great praises Herein is a difference of praising God from praising of any Creature A man in praising the Creature may justly fear lest he be Hyperbolical and exceed truth Here there 's no such fear because God is major omni laude and we have his warrant to magnifie him Exhort David calls all the Creatures to do it Psal 148. Confer Euthym. in locum 't will be far more easier like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we do not the stones will of such stones God can make children of Abraham NOTES AND OBSERVATIONS UPON ROMANS XV. 26. For it pleased them of Macedonia and Achaia to make a certain contribution to the poor Saints which are at Jerusalem IT was wont in the primitive times to be a part of the Churches employment on the first day of the week to make Collection for the Poor and accordingly it is ordered by Authority to be the business of this day And therefore I thought fit also to make it my business to speak a word in season to that purpose to stir us up to the duty of the day that as St. Paul provoked the Corinthians by the Example of the Macedonians 2 Cor. 8.1.2 and here by the Examples of both he tacitely excites the Romans So by the Examples of them all we may be moved to a like Contribution to the poor Saints that are in Savoy Our Apostle in this and the former Verse acquaints the Romans to whom he writes with the occasion of his journey thither he was to go to minister to the Saints there And why so It pleased them of Macedonia and Achaia to make a certain Contribution c. And this was one main business of the Minister of the Gospel as appears 2 Cor. 8.4 Gal 2.9.10 Before we come to consider these words in particular let us endeavour to set the Text right and give a true translation of it The Greek words are these Rom. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word found thus For Macedonia and Achaia thought Good or have been willing to make some Contribution or Communication to the poor of the Saints who are at Jerusalem In the particular handling of these words I shall endeavour to clear this Translation unto you In the words we have the necessity of the Saints at Jerusalem and the Macedonians and Achaians endeavour to make supply to that necessity Accordingly we may resolve the Text into these two Divine truths 1. Some of the Saints at Jerusalem were poor 2. Macedonia and Achaia thought good or were willing to make some Contribution or Communication to the poor of the Saints which were at Jerusalem 1. Some of the Saints at Jerusalem were poor The Saints the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is separated from evil dedicated unto God Sanctitas importat duo separationem ab aliquo applicationem ad aliquid A separation from something and an application to something both these are wrought in the Saints by the Spirit of holyness The word in the Hebrew answering to this in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving gratious merciful c. such are Saints some of these Saints at Jerusalem were poor So I render the words The poor of the Saints for so the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the Saints and so the V.L. also hath Pauperes Sanctorum and Castellio Sanctorum pauperes Thus also the French Italian and Spanish Translations have the poor of
in this it is given out of Grace the wages of sin indeed is death But St. Paul presently varies the phrase when he speaks of the reward The gift of God is eternal life Thou Lord art merciful for thou rewardest every man according to his works These and such as these are the Analogies and proportions and the disproportions and dissimililitudes between a Christian life and a Race and the prizes and rewards of both which are the two first points of this Text running for the prize and obtaining of it which make way for the third The manner of running effectual for the obtaining of the prize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sic currite so run This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this so is not only the note or sign of the latter part of the similitude which we call Reddition but in Scripture it signifieth as much as aequum est par est officium est that which is equal fit and ones duty to do that which is just and ought to be done for so ye may observe it to be used in divers places of Scripture where there is no evident similitude which proceeds from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of both significations Thus Numb 27.7 the daughters of Zelophead speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the Lepers reprove themselves 2 King 7.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not so or the thing is not right which we do and 2 King 17.9 the Children of Israel did things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which are not so wicked things things which were not right as we there turn it In this notion St. Matthew useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24. Blessed is the servant whom his master when he cometh shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doing i. e. doing his duty or doing as he ought to do so also St. Paul Phil. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so stand in the Lord i. e. as ye ought and your bounden duty is persist and stand in the Lord And in this Text so run i. e. as ye ought and it is your duty to do But how is that 1. Sincerely without hypocrisie The Greeks had some Games which were called saith Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypocritical Histrionical our Christian Race must not be such but sincere upright as in the sight of God God beholding us yea and we beholding God and eying him as our eternal reward as he told our Father Abraham Gen. 15.1 which cannot but produce patience and perseverance Moses endured beholding him who is invisible Hebr. 11.27 As also a good will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contention in this Christian Race they say comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde volo intimating great willingness to run and the intensions of the will command the feet the affections they are the feet and therefore all our heart is required all our strength a strong man to run a race Psal 19. Thus thus if we run we shall obtain the prize And great Reason there is so we should whether we consider 1. The great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great rewarder of the Christian runners he hath irrefragably decreed it and if we ascend higher we shall find reason for it in the nature of God for so his Righteousness inclines him that 's tutela bonitatis as Tertullian calls it the guardian of God's goodness whereby he manageth his bounty toward his Creature whence it is that he hath engaged his truth his word his promise the faith and credit of all his Prophets and Apostles his Oath his Son himself And all that he who sincerely couragiously patiently constantly and willingly runs this Christian Race shall undoubtedly obtain the prize I have finished my course henceforth is laid up for me a crown of righteousness which God the righteous judge shall give me at that day and not only to me but to every one who loves his appearing saith St. Paul 2 Tim. 4.8 which Justice or Righteousness is not according to the estimation of merit or desert but in correspondence and answer to his own promise For should God enter into judgement with his Servants and observe the weak hands and feeble knees the remisness and laziness of many true runners of this Race Lord who should stand much less run Psal 143.2 And therefore our gracious God who is here said to be a Righteous Judge and to render unto his runner the Crown of Righteousness is elsewhere said to crown his Saints with mercy and loving kindness Psal 103.4 and graciously tempers both together Thou Lord art merciful therefore thou rewardest every man according to his works which he doth to display his righteousness his grace his mercy his power and wisdom For the searching eye of that one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth easily pierce through the fair varnisht out-side of Piety and Religion common to true and hypocritical runners of this Christian Race and such as deceive and gull the most perspicatious and quick-sighted of us mortal men whose knowledge is bounded within the outward surface of things for even for this purpose the eyes of the Lord run to and fro thorough the earth saith Hanani the Seer 2 Chron. 16.9 to shew himself strong in behalf of those whose hearts are perfect toward him These Reasons and the like may be considered in regard of God the judge of this Christian Race 2. In respect of the runners themselves there 's a double necessity lies on them Praecepti and Medii 1. 'T is Gods command in the Text and 2. The only means of obtaining the prize to run for it never yet was any man comprehensor but he was first viator Whence I can but wonder that any man should interpret this Race to be our natural life as if he had begun it who hath begun to live and breath the common air and he had finish'd it who had lived threescore and ten years and so died Little do they consider that place of Isai 65.20 That the Child according to natural life shall die an hundred years old according to spiritual life but the sinner being an hundred years old shall be accursed They consider not that old Nicodemus who had now well nigh finished the course of his natural life was to begin the Race of his spiritual life Joh. 3. That young Enoch in comparison of his Son Methuselah being made perfect in a short time fulfilled a long time saith the Wise Man Wisd 4.13 Observ 1. The condition of men in their natural and sinful life they are runners Observ 2. The prize of the high calling of God in Christ it is not born with us 't is not at home with us but in a sort absent from us Hebr. 12.1 Vulg. Lat. Observ 3. Every endeavour will not serve the turn we must so run ad propositum nobis certamen Object But we ought not to
23 24. But to put the matter out of question the New Creature is no other than the Renewed Creature for so that which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Creature is elsewhere varied by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Renewed Hebr. 6.6 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.2 Col. 3.10 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.23 Besides the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Greek Interpreters rendered as well by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly that which our Saviour calls a New Commandment to love one another Joh. 13.34 and his beloved Disciple 1 Joh. 2.8 in the verse before he calls no New Commandment but an Old one and what 's that 1 John 3.11 This is the Commandment that ye heard from the beginning that we should love one another So that as that Commandment which by iniquity was annulled antiquated and made old was said to be new when it was renewed so that Creature that Image of God which by Adam's and his posterities prevarication was antiquated and abolished is said to be a New Creature when it is renewed Ye have heard the explication and proof of this Point Both 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he who is in Christ is a New Creature And 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why he is so Come we now to gather up these fragments and to make Use and Application of all unto our selves and that according to the same method wherein we have explained it 1. He who is in Christ is a Creature 1 Sam. 2. Gen. 3. 2. He is a New Creature Observ 1. Learn then for our instruction he who is in Christ is a Creature made of nothing so we define Creation a production of some thing out of nothing An Argument of humbling and abasing our selves A Creature quia gratiâ fidei Creatur utpote quae non educitur è potentia materiae sed fit ex nihilo Thus St. Paul considering himself a glorious new Creature I live saith he but remembring the life was not from himself he adds yet not I but Christ liveth in me Gal. 2.20 and 1 Cor. 15.10 considering himself a new Creature and such an one as laboured more abundantly than all but remembring himself whence he had power to labour and that of himself he was able to do nothing as of himself I have laboured more abundantly than they all yet not I saith he but the grate of God that was with me And considering himself a Creature of a better Mold than others I am saith he in nothing behind the very chief Apostles but remembring whence he was and that in nothing of his own he went before the very meanest of them he adds though I am nothing 2 Cor. 12.11 and generally the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man think himself somewhat when he is nothing he deceives himself Gal. 6.3 He is a Creature this is an Argument of humbling and abasing of our selves we are Creatures Observ 2. If a Creature then from God only He alone is the Creator he made us and not we our selves for as it is impossible that any finite nature should Create so if there be degrees of impossibility it is more impossible that Man or any other Creature should make it self because it should be in actu potentia agent and patient in regard of it self Observ 3. We are Creatures God hath an indubitate right unto us Act. 17.24 Psal 100.3 He hath made us and not we our selves we are his people we are not our own Non debemus superbire we ought not to be proud 'T is Austins Collection from the place we are not Lords of our selves as the proud Patrons of Free-will would perswade us When they tell us a man is Dominus suorum actuum Lord and Master of his own actions how can he be so when he is not his own This is well known to all but not so the consequence of it for it discovers the monstrous pride of those prodigious Self-Creators who ascribe their better Creation to themselves who magnifie the power of Nature so far as to prevent Grace the Pelagians and Semipelagians I mean of whom St. Austin writes like that proud Prince of Tyrus of whom Ezech. 28.2 who set their heart like the heart of God or like Pharaoh Ezech. 29.3 Ego feci memetipsum Vugl But let little David grapple with these great Goliahs Not unto us Lord not unto us but to thy name be the praise or little Paul so his name signifieth and such was his bodily stature we are not sufficient of our selves 2 Cor. 3.5 Joh. 15.5 And who then makes thee to differ from another And what hast thou that thou didst not receive Now if thou didst receive it why doest thou glory as if thou hadst not received it 1 Cor. 4.7 Observ 4. A ground of hope to obtain Mercy at Gods hand Man is his Creature Men and wont to love those and to be merciful unto those whom they have raised out of nothing those whom they have made whom they call their Creatures how much more merciful is our God unto his Creatures who hateth nothing that he hath made Sap. 11.26 Thou sparest all for they are thine O Lord thou lover of souls Observ 5. This Argument the Saints use unto God in their prayers which are interpretations of Hope Thy hands have made me and fashioned me I beseech thee give me understanding Psal 116. Hezechiah grounds his prayer for deliverance upon Creation Isai 37.16 Remember that thou hast made me as the clay and wilt thou bring me unto dust again Job 10.9 For preservation of their being Thy Mercy O Lord endures for ever despise not then the works of thine own hands Psal 138.8 An Argument of hope even unto wicked men in sensu diviso to such as endeavour to be otherwise even for such there 's spes in into pixidis this they use in that deplorable state of the Church Isa 64.6 7 8. We are all as an unclean thing and all our Righteousness are as filthy rags and we all do fade as a leaf and our iniquities as the wind have taken us away and there is none that calleth upon thy Name that stirreth up himself to take hold of thee for thou hast hid thy face from us and hast consumed us because of our iniquities But now O Lord thou art our Father we are the clay thou art our Potter and we all are the works of thy band Thus Adam was the Son of God Luk. 3. This moved the Prodigal to return Luk. 15.18 I will go to my Father This the Apostle suggests unto Idolaters Act. 17 24-28 Yet lest any man should presume on the interest of a Creature This Argument may be used by the most desperate sinner in sensu diviso but in sensu composito not so i. e. while they are in their sin and resolve so to continue Isai 27.11 It is a
and excellent new things are present in regard of time and therefore the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth now or at this present time For this is the day which the Lord hath made Psal 118.24 The new day of Grace when all things become new a Psalm proper for the New Day of Grace and proper for the entertainment of the New Man the new King when he came to Jerusalem in triumph and the people sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next words to those I named in the Psalm Hosannah save us now O Lord whereby the Scribes and Pharisees knew the people ascribed to Jesus the honour of Christ the Messiah the New Man And so much for proof also of the third Point If we now enquire into the reason of all these truths Why the Lord shews these true these excellent these present new things unto us and bids us behold them It is not from any merit of ours but from his own love to the New Man in whom he is well pleased and from his free Grace Love and Mercy in Christ the New Man to his New People And into this reason the New Man resolves his Fathers Revelation of these new things unto his new People Matth. 11.25 26. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast reveiled them unto babes Even so Father why for so it seemed good in thy sight And for the very same reason and for the performance of his own gracious promise in the new Man Christ and for the love he bears to those excellent new things and for his Love Grace and Mercy which he bears to his new people it pleaseth him and it seems good in his fight to make them partakers of these true excellent and present new things and to make all things new to them So saith the Wiseman Prov. 22.21 Have I not written to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripliciter threefold So the LXX the Vulg. Lat. and Vatablus Have I not written to thee three ways in the Law Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contain Job the Psalms and Solomons writings That Solomon may speak here in the person of God Have I not written to thee the secrets of the Trinity and as we turn it Have I not written to thee excellent things or rather according to the word thrice excellent things In counsels and knowledge that I might make thee know the Truth or certainty of the words of Truth I have written unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great things the honourable and excellent things of my law Hos 8.12 confer Mich. 6.8 And thus ye have heard how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold hath pointed us to the truth excellency and presence of these new things with the reason of them and so discovered unto us the aim of them 2. It points us also to our Duty which will appear in the special use and application of these three points of Doctrine unto our selves And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold These new things are certain faithful and true 'T is useful for Instruction and Reprehension 1. This discovers unto us one principal ground of the Christian Religion The divinity of Christ Esay 65.15 16 17. The Lord God shall call his servants by another name or new name as before i. e. by the name of Christians as Act. 11.26 That he who blesseth himself in the earth shall bless himself in the God of Truth and he that sweareth in the earth shall swear by the God of truth for behold I create new heavens and a new earth c. He who is called by this new name the Christian Man that blesseth himself shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of truth or the God Amen as Christ is called as elsewhere so Apoc. 3.14 Thus saith the Amen the Faithful the true Witness Thus when often in the Gospel we have theâ— words Verily verily I say unto you it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Truth of truth say unto you it may as well be understood to be the name of Christ as to be a firm asseveration as some conceive And I have heard of an old Latin Translation that hath it Veritas veritatis Truth of truth for as the Son of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. The brightness of his Fathers Glory or as we have it in the Nicene Creed Light of light for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Helenistical notion signifieth Light so may the same Son of God be also as truly called Truth of truth or the God Amen the God of Truth or Christ himself who is the Truth Joh. 14.6 2. It points us to the principal object of our Faith these true and certain new things thus our Saviour argueth Joh. 8.46 If I tell ye truth why do ye not believe me Truth requires belief the firm foundation of our Faith Heaven and Earth shall pass away but my words shall not pass away Matth. 24.35 3. It discovers the great Grace and goodness of our God who reveils his Son the new Man in his new People Gal. 1.15 and all new things to them 2. As for Reprehension 1. It reproves those who believe not these certain new things or if they believe some of them yet not all but pick and chuse what they will believe Such are they who will believe nothing but the promises of God or only the dignity of these new things not the duty they require not considering that every word of God is true whether it be a Commandment oâ— a Prohibition or a Commination or Narration or a Testimony or what ever word of God it is 't is true and to be believed as well as the promises of God 2. It reproves those who are offended at such as shew them and cause them to behold these â—â—â—tain new things such were the Galatians ungrateful men Am I become your enemy because 〈◊〉 you the truth saith St. Paul Gal. 4.16 a most unreasonable thing because Truth in it self is most amiable but Veritas lucens amatur redarguens odio habetur Truth in the abstract in it self considered it 's most lovely but when it reproves us then we hate it and him that shews it to us As he that hath lain long in a deep dark dungeon though he truly say with the Wise Man surely the light is good and it is a pleasant thing to behold the Sun yet if after long continuance in that thick darkness one should shew him the light though but of a small candle he would be ready to put it out and fly in his face that brought it Thus the Athenians brought Paul unto Areopagus the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things Jesus the new Man and the resurrection from the dead Act.
to see his new day and he saw it and was glad Joh. 8.5 6. And the Patriarchs saw these new things afar off and were perswaded of them and embraced them Hebr. 11.13 But when this desire of all Nations now came among his own his own received him not Many Prophets and Kings desired to see the things which ye see saith our Saviour Luk. 10.24 But our Apostle preferrs the sight of Christ in the spirit before that in the flesh But when he came in the flesh the Jews despised him and rejected him whence it is that they now themselves are rejected of God and scattered among all Nations Beloved in the Lord there is much talk among us much glorying of Christ and his Gospel much talk of Christs Day the new Birth and the new Man and the new Covenant but where shall we find that new Birth that new Covenant that renewed Mind In whom is that new Heart in whom is that new Spirit where is that new Creature where is that new Life that excellent new Christian Life where are all these new things bowels of mercies kindness humbleness of mind meekness long-suffering love joy peace gentleness goodness temperance These these and such as these are the new things the Virtues and Graces of the new Man And behold now is the acceptable time behold now is the day of salvation God offers these in his Ordinances unto us and invites us to be partakers of them Wherefore Beloved I beseech ye let us take good heed when these are now present with us and offered unto us that we reject them not as the Jews did Let us take heed that we disesteem not that new Man let us take heed it be not truly spoken of us Isa 53.2 When we shall fâ—â— him he hath no form nor comliness there is no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not Let us take heed it be not said of us He came among his own and his own received him not More NOTES on II CORINTH V. 17. THat which remains of this Text is the order of the former words unto the latter and so they afford us these two points of Doctrine 1. The Old things must first pass away before all things can become new 2. When the old things are passed away then behold all things are become new Both which I shall by Gods gracious assistance dispatch and so make an end of this Text. Ye may remember the old things here meant are either 1. Ceremonial opposed to new i. e. Spiritual and heavenly or else 2. Moral opposed to new i. e. to things holy just and good 1. Then the Ceremonial old things must first pass away before all things become new i. e. Spiritual and Heavenly The Apostle demonstrates this from the High Priests entrance into the Holiest of Holies once a year only The Holy Ghost this signifying that the way into the holiest of all that new and living way or way of life was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9.7 8. And Hebr. 12.26 27. Yet once more saith the Lord I shake not the earth only but also heaven And this word yet once more signifieth the removing of those things which are shaken as of things that are made That those things which cannot be shaken may remain But here a question may be made were not these old Ceremonial Services Divine Ordinances as well as the new and why then must these pass away before all things become new The answer to this doubt shall be the Reason of the point which will appear 1. Partly from the consideration of the new things the Spiritual and Heavenly truths themselves And 2. Partly from the consideration of those old people to whom they were reveiled and Gods gracious condescent thereunto 1. As for the Spiritual and heavenly truths themselves there was a kind of necessity that they should be covered with types and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is impossible saith Dionysius Areopagita that the beam of Divine Light should otherwise shine unto us than as it is inveloped and hidden in variety of holy coverings As in Nature there is first the blade then the ear then the full corn in the ear Now the blade and the ear are no longer regarded than while the wheat is ripe and as the kernel is brought forth not naked but covered with a shell and husk and when 't is ripe they are done away and the kernel only respected So it pleased the only Wise God to bring to light his Spiritual and Heavenly Truth not openly and nakedly but covered with Ceremonies Types and Figures as husks and shells which were to last no longer nor longer to be regarded than till the harvest i. e. the end of the world Matth. 13.39 Till the people should be created upon whom the ends of the world should come 1 Cor. 10.11 and then having done their Office they should pass away 2. In regard of those old people under the Law who first live a Natural Life first that which is Natural and then that which is Spiritual 1 Cor. 15. and therefore can reach no higher than sensible objects something that can be seen or heard or felt and therefore God was graciously pleased to accommodate Natural Men with a sensible kind of worship and such means of knowing Him and his Truth which might help them somewhat for the present and lead them to future and better things which done God takes away the first that he may establish the second as the Apostle speaks of this very Argument Hebr. 10.9 This point is useful for Instruction two wayes 1. This discovers the Glory of the Christian Religion far exceeding that of the Jews for as the shadows vanish at the presence of the body and the less light as that of the Moon and Stars is either perfected or extinguished by the greater as that of the Sun so doth the glory of the Ceremonial old things and Jewish Religion give place as being perfected or abolished by the Spiritual and Heavenly new things of the Christian Religion So the Apostle speaks expresly of the Jews Ceremonies Col. 2.16 That they were shadows of things to come but the body is Christ and if that which was done away was glorious much more that which remaineth is glorious 2 Cor. 3.11 2. It discovers their gross ignorance of Spiritual things who are yet under the oldness of the letter like Bats and Owles they see best in the night they cannot judge of new and spiritual things it was the case of Nicodemus he was a Pharisee and one of the great Masters of Israel Joh. 3. yet he knew not what belonged to Regeneration and a new Life The same is to be said of those who troubled the Primitive Church with questions about Circumcision not knowing
exhorted to let these old things pass away to put off these old rags that we may be new clad that all may become new in us The Motives to enforce this duty might be many I shall name only such as I conceive most forcible and they are these 1. Our Love to the New Christian life 2. Our desire of increase of knowledge 3. Our desire of assurance of Faith 4. Our hope of prosperous success in our affairs 1. Our Love to the new Christian life which if we truly love we will hate and part withall things contrary thereunto Cleombrotus having read in Plato that excellent state of the Soul separated from the body was impatient of any longer stay in the body but leaped into the Sea and drown'd himself that he might the sooner obtain that good he hoped for But Beloved we perswade not men to destroy no nor hurt themselves that they may attain unto the new the blessed life no let the Papists meagre and scourge themselves as they do in Lent But do thy self no harm saith Paul to the Jaylor that would have slain himself Act. 16. That we may obtain this new life we must not part with our natural but our old our sinful life 'T is like the casting out of the unclean Devil The Devil threw the man down that was possessed but hurt him not saith St. Luk 4. And so our Apostle we are cast down saith he but not destroyed as dying and bebold we live as parting with the old life and cloathed with the new for this love of Christ who is our life constraineth us that we thus judge that if one dyed for all then were all dead and that he dyed for all that they who live should not henceforth live unto themselves but unto him who dyed and rose again 2 Cor. 5.14 15. As therefore we love the new Life let us dye unto the old That 's the first 2. As we desire increase of knowledge for indeed there is no true understanding of Divine Truth unless first we suffer these old things to pass away So Daniel confesseth Dan. 4.13 We made not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth confer Rom. 12.2 Psal 53.4 3. As we desire assurance of Faith For if we believe that we shall live with Christ we must first believe that we must dye with him Thus our Apostle Rom. 6.8 If we be dead with Christ we believe also that we shall live with him and Chap. 8. of that Epistle vers 13. If we by the Spirit do mortifie the deeds of the body we shall live And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a saying of faith our precious Faith for so truly to believe will cost us our life our sinful life If we dye with him we shall also live with him we shall also reign with him 2 Tim. 2.11 12. 4. As we hope to perform any duty with Gods acceptance as we hope to obtain any new Grace and Mercy of God First go and be reconciled to thy brother first do away the old hatred as the Prophet calls it and then come and offer thy gift Matth. 5.24 First pluck out the beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Matth. 7.5 No hope of new Mercy otherwise First we must forgive them that trespass against us and then we may hope that God will forgive us our trespasses No hope otherwise of any blessing from God upon our designs When the Israelites were smitten before the men of Ai and Josuah enquired of the Lord what the reason might be The Lord answers him Jos 7.13 There is an accursed thing in the midst of thee Thou canst not stand before thine enemies until ye take away the accursed thing from among you The Lords answer is as true if applyed to any one of us When we would enquire of the Lord what the cause might be that we want good success in our affairs when God blesseth not our endeavours in any kind we need not look for a Reason without us There is an accursed old thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you So LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts your minds your spirits your thoughts So the LXX often render that word 'Till that accursed old thing whatever it is and whatever that is every one of us best knows for every one knows the plague of his own heart saith Solomon 1 King 8.38 till that accursed old thing be taken away from the midst of thee hope not for any blessing upon any thine affairs or designs hope not for any mercy hope not that any thing will become new in thee But 2. When these old things shall be passed away then behold all things shall become new That 's the second Point which I shall soon finish and so end this Text. 1. When the Ceremonial old things shall pass away Behold all things shall become new This as befits the Word of God hath two edges and strikes at two extreams 1. It reproves those who please themselves extreamly that they have no Ceremonies and yet they have no new thing that 's better neither Spirit nor Truth nor Life they thank God that they are not superstitious when they dishonour God in that they are hypocritical or prophane I hope it is not the condition of any one of us 2. Others it reproves who dote upon the old Ceremonial shadows in the new clear day of the Gospel yea who esteem them above the Truth it self it is the fault not only of those who are popishly affected but of some in all Sects I shall tell you a plain and homely but a very fit similitude A Nut is cracked and the shells fly one piece one way another another every one pretends to look after the kernel and one leads his followers this way another that way one saith here it is another there it is one saith lo here is Christ another saith lo there one saith he is in this Congregation another saith no he is in that and why here and why there and why there and not here Oh because here one sits while another stands there there one kneels while another sits here O Beloved in the Lord what are these but meer shells and no better is there more self-denial here than there is there more meekness more gentleness more faith more virtue more knowledge more temperance is there more patience here than there Is there more godliness is there more brotherly kindness is there more charity is there more mercy is there more long-suffering is there more righteousness is there more holiness is there more obedience c These these and such as these are the new things these are the kernel and these lie still in the midst and are neglected and few regard them but run after the shells and husks
an Island made a dunghil by the wickedness of those who live in it Shame and bashfulness of old covered the walking graves they were afraid to discover their sins but sin through custom is grown bold and openeth the Sepulchre The Pharisees were Sepulchres but covered Yet will these men be accounted Christians and religious though he who bridleth not his tongue that mans religion is in vain Jam. Only men have learned to cover their Sepulchres with beautiful names as lascivious talk mirth rayling or slander zeal c. But if thou hear any belching out oaths lies slanders whatever he pretends doubt not to say of him his throat is an open sepulchre If the works be naught and the speech prophane no question but the heart is rotten That which comes out of the man desiles the man though Marshal saith Lasciva est nobis pagina vita proba est Our book is wanton but our life honest 'T is impossible Nothing comes out of the sack but was before in the sack saith the French Proverb and a more certain speech out of the mouth of truth it self Ex abundantia cordis os loquitur out of the abundance of the heart the mouth speaketh Repreh 4. Those who crucifie Christ again and bury him again Truth is faln in the street and equity cannot enter mercy goodness love righteousness peaceableness long suffering c. where are they to be found above ground They are only names among us As for the things themselves they are dead and buried they are no otherwise than if an honest man were dead and buried he would leave a good name behind him and so do these For these things the Lord hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land What no truth Veritas in profundo Truth lies hid as in a pit it lyes dead and buried saith Democritus 'T is buried under the gainful sin of lying Mercy is buried under oppression cruelty and blood-thirstiness The knowledge of our God that 's seen in doing judgement and justice judging the cause of the poor and needy in doing no violence to the stranger the fatherless and the widow Is not this to know me saith the Lord Jer. 22 Now if we make fartherless and make widows in the Land can we be said to have any knowledge of God in the Land O Beloved for these things the Lord hath a controversie with his people because there is no truth no mercy no knowledge of God in the land they are dead and buried By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Therefore shall the land mourn and every one that dwells therein shall languish Hos 4.12 13. Exhort Let us as Thomas saith to his fellow Disciples Let us go and dye with him so may I to you go and be buried with him 1 Sam. 22.1 2 3. We read that David went into the cave of Adullam and when his brethren and all his fathers house heard it they went down thither to him and every one that was in distress and every one that was in debt and every one that was disconsolated gathered themselves unto him and he became their Captain Thither the miserable men resort let us go to the true David into the Cave into the Sepulchre of the true David we are of his fathers house and he is not ashamed to call us brethren we are all qualified enough we are in distress we are in debt The Lord forgive us our debts and we are or may be bitter in soul O let us descend into our Saviours Grave and he 'l become our Captain the captain of our salvation By this means all our debts will be discharged and we shall be free-men being buried with him Our old man shall be crucified with him that the body of sin may be destroyed that henceforth we may not serve sin A Coffin taken up at Assos in Phrygia consumed the bodies of all put into it in forty days Plin. lib. 36. chap. 17. and such is our Lords grave if we be buried with him Consider what thy lusts are they are earthly they are carnal they are dust and to dust they must return they ought to be serpents food Esay And shall they be thy food wilt thou feed on carion or a dead carcase Thy meat and drink ought to be to do the will of thy father which is in heaven And dost thou prefer the swines husks before the plenty of thy fathers house Sign Art thou buried with Christ thou art not yet dead thou will say that Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by the faith of the Son of God who died for thee and gave himself for thee Gal. 2.20 Thou believest well if thou so believest as the Apostle did But Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us quae volumus facilè credimus but to believe that we must be obedient to his death die with him be crucified with him and be buried with him Indeed to believe we must do any thing but believe here here we stick here to be sure the believer will not make overmuch haste Thou hast not yet suffered unto blood striving against sin thou hast not let out the blood of the earthly life in the blood is the life thereof and poured it on the earth as dust thy sin must be first dead before thou bury it thou must not bury thy self alive or bury thy self by strong imagination Moses smote the Aegypitian and buried him in the sand Exod. 2. he smote not the Hebrew but only rebuked him it is not the killing or the burying of thy self but of thy sin that the Lord requires of thee If thou be dead and buried with Christ thou will bring forth fruit except a grain of wheat be cast into the earth and die it remaineth alone This was signified by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth embalming and wheat lying dead and buried in the ground I doubt not but many there are and would be who would lay down their natural lives that they might be Christs Disciples But now the question is and I know not how they will answer it how can they be Christs Disciples when they are dead and have laid down their natural lives Luk. 14.26 Love covers the multitude of sins by it we cover other mens sins De mortuis non nisi bonum by it our own sins are covered Psal 32. and blessed are they whose sins are covered but then there they may be it 's presently added and in whose spirit there is no guile Many things are forgiven her for she loved much Christ was buried in a new Sepulchre The earnest desire of Jacob was bury me not in Aegypt Neither
are spent on this Argument I shall therefore spend no more time in the proof of this point only I shall shew the Reasons of Christ's Resurrection and then make application of it unto our selves The Reasons of Christ's Resurrection are considerable In regard of 1. God who raiseth the dead 2. Christ who is risen from the dead 3. God's People Christian Men and Women who must be raised from the dead 1. All the wayes of the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Truth which meet us very oft together in Scripture and God hath engaged them both for the Resurrection of Christ 1. He engaged his Mercy when out of meer Grace and Favour to us He raised up our Lord Jesus Christ as St. Peter blesseth God for it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead 2. He engaged his Truth Psal 16. Thou wilt not leave my soul in hell neither wilt thou suffer thine Holy One to see corruption This St. Peter interprets of our Saviour Act. 2.30 31 32. and averrs it to be fulfilled in him 3. He freeth both his engagements at once Act. 13.34 As concerning that he raised him from the dead now no more to return unto corruption He saith on this wise I will give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David 2. In regard of Christ his Person and Office 1. Such was the dignity of his Person so great was his Power That it was impossible he should be detained by death Act. 2.24 God hath raised up Jesus having loosed the pains or as the Syriack word signifieth the cords of death which are more properly loosed than pains because it was not possible that he should be holden of it and therefore he loosed his bands as easily as Sampson his type brake his cords Destroy this Temple saith he and in three dayes I will raise it up and I have power to lay down my life and I have power to take it up again 2. In regard of his Office of Eternal King and Priest Mediator and Intercessor of his Church none of which could have been performed by him had he been still seized by death 3. In regard of Gods People for all the blessings of God and Christ are centred together in the Church He was delivered for our sins and raised again for our justification Rom. 4.25 And this to be the main drift of the Law and Prophets and the summ of Pauls preachings Act. 26.22 23. I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the People and to the Gentiles This point is usefull for 1. Instruction 2. Reprehension 3. Information Observe then a pledge and earnest of the Resurrection from the dead It is the Apostles Argument If Christ be risen how say some of you that there is no resurrection from the dead Christ is our Head and he is risen and therefore he must have a body conformable unto him Christ is the first fruits of them that sleep every one in his own order Christ the first fruits afterward those who are Christs 1 Cor. 15. Certain it is then raised we shall be but it concerns us neerly to look to it and provide betimes They that have done good shall come forth to the Resurrection of Life and they that have done evil unto the Resurrection of Condemnation Joh. 5.29 2. Observe how true and faithful our God is in the performance of his great Promise It is the use which St. Paul makes of Christ's Resurrection Act. 13.32 33. We declare unto you glad tydings how that the Promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again He that is faithfull in little is faithfull also in much So our Lord reasons in regard of us Luk. 16.10 Thou hast been faithful in a few things Mat. 25.21 A rare vertue because commonly men are wont to neglect small things De minimis we say non curat Lex we mean the Humane Law not Divine But we may reason concerning God He who is faithful in much he is faithful also in little for he who hath given us his Son to die for us and to rise again how shall he not together with him freely give us all things For all things are less than he is Rom. 8.32 we depend upon him for eternal happiness and shall we not trust him for temporal blessings We may relie upon him for the salvation of our souls and shall we not relie on him for the support of our bodies If some great Rich Man were bound to pay us such a summ of money we would not doubt of it though he might prove false or break God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God all-sufficient who can neither be deceived nor deceive hath promised all things necessary for us yea he hath performed one of his greatest promises The Resurrection of the Lord Jesus And shall we not trust him for the less God is true in performing his promises Let us be true and faithful to him to perform our promise at the Sacrament otherwise let us know that God is true also in his threatnings 3. Observe the Truth of Christ's Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. 1.4 This is a sure guard of our Faith and of the whole Christian Religion 4. Observe the verifying of all those Types and Figures which foreshewed our Lords Death and Resurrection That of Jonas observed by our Saviour Matth. 12.40 That of Daniel delivered from the Den of Lyons and exalted to honour That of Joseph promoted from the Prison to the Throne and called Zaphne Paneanah the Saviour of the world But because his two estates were so different as death and life they were not possible to be figured in any one Creature But the Fathers have observed the like in Nature as that of the Palm-tree which being dead and consumed revives out of its own dust if we may believe the Philosophers or that of the Phaenix which dyes and returns to life out of its own ashes If we may credit Historians Philosophers and the Greek and Latin Fathers who make both these Emblemes of the Resurrection unless it be one and the same story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifying both the Phaenix and the Palm-tree But we need not borrow Types from nature of the Fathers observation The Scripture it self is copious enough in examples more ordinary But that is a most fit one Joh. 12.24 Except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Incurvation and Depression being bowed down toward the earth vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
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
are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without bowels who like Judas pretend to be followers of Christ and as he did plead for the poor though they are not for the poor but with the same Judas Act. 1. All their bowels are gushed out These are cruel men not only which spoil others but those who help them not 1 Joh. 3.17 Can there be worse than these There are What think ye of such as will rob the poor the orphane fatherless and the widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men as merciless as their father which is in Hell is merciless Add hereunto that thus they do under shew and pretence of Holiness and Religion and feign if ye can a more hideous monster Yet such there are and such the most of us have lately known But let not us Beloved think our selves merciful because they are merciless that we are cloathed with it because they are naked No no let us deal impartially with our own hearts Have we our selves as yet given Christ himself entertainment in our own souls He stands and hath long stood at the door of every one of our hearts and knocks for entrance He is a stranger unto us and harbourless have we taken him in The foxes the subtil spirits they have had their holds and the birds of the air the Devils they have their nests in us but hath the son of man yet in thee where to lay his head If therefore there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels if any mercies Let us all be exhorted to put them on 1. The performance of these duties unto the poor and miserable our Lord takes as done unto himself Matth. 25. I hungred and ye gave me meat c. in that ye did it unto the least of these my brethren ye did it unto me 2. As kindly taken as from a Brother for it makes a man a son of God Ecclus 4. Esto pupillis pater c. eris velut filius Altissimi There is no Sonship without it if ye love your enemies do good and lend c. Then ye shall be the children of your Father which is in in heaven Luk. 6.32 3. Alms and works of mercy resist sin as the water quencheth the fire Ecclus. 3. If that be Apocryphal what counsel doth Daniel give to Nabuchadnezzar Break off thy sins by righteousness and thine iniquities by shewing mercy to the poor Dan. 3.24 4. Nay they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even righteousness it self Nolite facere justitiam vestram coram hominibus 5. Nay they enter us into the state of bliss Make to your selves friends of your riches that when ye fail they may receive you into everlasting habitations Luk. 16.19 Esay 58.10 Si effuderis c. Read the place 6. It makes God himself our debtor Prov. 19. He that hath mercy on the poor lendeth unto the Lord. It draws down a blessing from God There shall not be a beggar among you that the Lord thy God may bless thee Deut. 15.2 Cor. 9. The blessing of him that was about to perish came upon me saith Job 29. Nay the blessing of the incorruptible God shall come upon thee Blessed is he that considers the poor and needy Happy is he that takes pity on the poor Prov. 14. Blessed are the merciful for they shall obtain mercy Matth. 5. How great a reward for how little Misericordia calicem aquae frigidae tribuit torrentem voluptatis aeternae recipit Praebe tactum accipe Coelum August 8. They are our own flesh Esay 58. The merciful man is vir gratiae Prov. 11.17 He does good to his own soul For so a man would share in his goods he gives This the Spirit sees and condescends unto 9. What should I add more If this reward be future the assurance of it is present All the Elect Saints and beloved of God have such bowels of mercy 't is their habit and all that have this habit of mercy they are the Elect Saints and beloved of God would any of us all be accounted reprobates prophane hated of God The want of this habit makes us such 10. 'T is the habit the fashion of Gods Elect we all know how powerful this argument is to make men wear any thing 'T is the fashion who sees not how it turns and transforms men into all shapes how thin clad it makes men go be a child mearly for fashions sake 'T is more powerful than nature more powerful than shame Nature teacheth that if a man wear long hair 't is a shame to him The fashion teacheth the contrary that if a man wear not long hair 't is a shame to him Nature hath seated shame in the forehead The fashion hath covered the forehead and with it all shame and modesty with long hair Shall a fashion so far prevail with with us Beloved only that we may conform our selves unto phantastical men and please the eye and shall not the garment of mercy the fashion of Gods chosen ones his Saints and favourites more prevail with us for the obtaining the everlasting blessing of our own souls The cherishing of our own flesh and blood and for the pleasing of the all-wise all powerful and everlasting God If these all these incentives prevail not with thee then hear and hearing tremble at that terrible sentence denounced against thee Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy Amos 1.11 I know what men are wont to pacifie their consciences withall in this case when we have said all we can They have faith and are to be saved by faith St. James hath a saying for them too in the next verse what doth it profit my brethren though a man say he hath faith and have not works Can faith save him If a brother or sister be naked and destitute of daily food and one of you say unto them Depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Even so faith if it hath not works is dead being alone Blessed Apostle How home doth he hit many of our times who cannot endure to hear of good works Why are they afraid of Merit No no that 's but a pretence the truth is 't is to save their purse They are afraid their Salvation should cost them too dear and therefore they have chosen their Religion by the cheapness only to save charges For pure Religion and undefiled before God and the Father is this To visit the fatherless and the widows in their affliction and to keep himself unspotted from the world As for us Beloved Let us hearken to that counsel put off these rags of the old man Apoc. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counsel thee that thou buy of me white raiment That thou mayst be cloathed with the bowels of mercy And that the shame of thy nakedness do not appear
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to
terrifie the ignorant consider whose word it is the Lord speaks to them that tremble at his word Isai 66.2 When we call him Lord and Master and obey him not we do as it were put a crown upon his head and a reed in his hand bow the knee to him yet crucifie him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the foundation Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corner Stone The binding cord in Musick which reconcileth all jarring differences and makes the sweetest harmony See Paris Solatium The Lion and the Calf pacis obtinet medium Christ beareth all things with the word of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is diversly rendered sometime by Portans so the Doway Translations turn it carrying all things sometimes by ferens so Castellio bearing all things sometimes by gubernans or moderans so Erasmus governing all things and our old English Translation ruling all things This diversity of Translations ariseth from the diverse significations of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Munsters Hebrew Copy which by the LXX is diversly rendered Those words which are fittest for our use in this place are either bearing or as we have it in our last Translation upholding or else governing so that the full extent of the word is according to the two Principal Acts of Divine Providence 1. The one Conservation signified by bearing sustaining supporting upholding 2. The other Gubernation or governing signified by moderation or ruling so that hence flow these two points of Doctrine 1. Christ beareth and upholdeth all things with the word of his power 2. Christ governeth all things by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is of as large extent as can be comprehending all things especially Man Ezek. 43.26 by his word all things consist Job 26.7 he hangs the earth upon nothing Act. 17.28 In ipso vivimus movemur Coloss 1.16 This first point contains Two truths 1. That he upholdeth all things 2. That he upholdeth all things by the word of his power Reason None can be conserved without God but in him and his nature abundantly for eadem est causa creationis conservationis seeing therefore by him God hath made the worlds if we enquire into the impulsive cause of its Conservation it 's no other than his LOVE 1 Cor. 13. Now as God is LOVE 1 Job 4 8-16 So his Son is LOVE and therefore understood by David He is the Son of his Love or his Son which is the Love it self so we understand Coloss 1. Doubt Whether he bears all things with difficulty and labour Answ He bears his own Creature without pain Isa 40.15 The Nations are as a drop of a bucket Behold he takes up the Isles as a very small thing so that his own work burdens him not but our work our sin Amos 2.13 that makes him sweat drops of blood Omnipotens non laborat 1. Observe then what common interest Jesus Christ hath in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with God the Father for that name of God which is the true Lord properly signifieth a Foundation because the fabrick of the whole world rests on God and Christ as an house on the base or foundation of it whence our Saviour asserts and proves against the Jews his own Deity and Soveraignty over all Psal 110.1 which he cites Matth. 22.44 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the Lords testimony of Christ but of this more in the second part 2. Observe Christ is the prop the foundation the Atlas of the whole world what the Chymists uderstand by their mysterium magnum which is nothing else but Christs supporting and upholding the Universe 3. Observe to whom we owe our support our subsistence to him in whom we live and move and have our being Not only all living things die if he recall that universal spirit of the world which he hath put into them Psal 104.29 30. thou takest away their breath and they die but all other inanimate things would fall and return into their own nothing if he should withdraw his supporting hand from them He spake the word and they were made he commanded and they stood fast Psal 33.9 so for thy sake they are and were created Apoc. 4.11 See his Glory from Psal 104.30.31 Rev. 4.11 Vpholding and Conservation is a perpetuating of the first Creation O what thanks then do we owe unto the great upholder and supporter of all the Creatures for the supporting and upholding of our being but in special manner for sustaining and upholding believers supporting them and keeping them from falling To this purpose our Apostle speaks Hebr. 2.16 which some understand of our Saviours incarnation taking flesh upon him see Cameron on Hebr. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that that which befell the Devil and his Angels by their irreparable fall would have befall'n us and would yet befall us and all other Creatures in their subsistence if Christ should take away his hand or leave us to our selves of this some symptoms were seen in the death of Christ 4. Observe the great strength and power of Christ how darest thou then proud earth and ashes provoke him in whom thou livest and movest and hast thy being Act. 17.26 27. Doest thou not consider that thy God upholdeth thee and bears thee even then when thou most sinnest against him how otherwise could'st thou go so lightly away with thy sins but that he with long patience bears them in thee Daniel sharply reproves Belshazzar for this Dan. 5.23 Thou hast lifted up thy self against the Lord of heaven and the God in whose hand thy breath is and whose are all thy wayes thou hast not glorified do not all proud men do so do they not set their power against heaven Psal 73.9 Low Dutch what they speak that must be spoken from heaven and what they say that must prevail upon earth every one would so God it that he would have his will done in earth and in heaven 'T is true the Lord bears all things by the word of his power and therefore he will bear thy weakness and infirmity and hath long winked at thee in the time of thy ignorance but will he bear thy wilfull rebellion will he bear thy insupportable pride will he bear thine intolerable covetousness implacable wrath will he bear thine insufferable envy these and the like sins were too heavy for Paradise it could not bear them these sunk the Angels these sunk our first Parents though God in mercy laid hold of the Seed of Abraham but Cain sunk under them to the pit of despair the Lord would not bear his iniquity his pride his envy his wrath his covetousness but threw them upon him and let him feel the burden of them and then wretch that he was he groaned under his burden Gen. 4.13 which he carried away lightly before Mine iniquity saith he is greater than I am able to bear The
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard
whereas there are two Adams the earthly and the heavenly where the earthly fails the heavenly makes supply what the earthly man polluted and defiled the heavenly man must purge and make clean 1 Joh. 2.1 2. If any man sin we have an advocate with the Father This is he who came from Edom Esay 63.1 with red garments from Bozrah Edom signifieth red and notes the earthly man of flesh and blood The Prophet their describes Christ's coming victoriously from his conquest of the earthly man subduing him unto himself He came from Bozrah from conquering the strong hold of Edom the earthly man So Bozrah signifieth a fortress or strong-hold that fortress which the strong man held until a stronger than he came Luk. 11. and took away his armour from him wherein he trusted So our Apostle the best interpreter of that place of Esay Heb. 2.14 15. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death i. e. the devil and deliver them who through the fear of death were all their life long subject unto bondage So the Lord exercised upon the Devil the legem talionis whereby he who did injury should suffer the like Levit. 24.20 Satan had ejected Christ out of his Kingdom bringing in Idolatry and Superstition into the world And therefore now is the judgement of this world saith our Saviour Joh. 12. i. e. the world shall now be set free from Satan so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth now the prince of this world shall be cast out And whereas Satan was the cause of Christ's death Christ avenged that of Satan which was to him instead of death Joh. 8.16 The prince of this world is judged Thus 1 Cor. 15.54 55 56 57. This purging Beloved we must not gaze upon as a thing done 1600 years since only and wrought to our hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present Tense so likewise in the Latin here faciens and so it 's a continued act figured by Gods leading the people out of Egypt through the red Sea not that the Sea was red or the Sand in the bottom of it as many have thought but from Edom which signifieth red that Sea bordering upon the Land of Idumea o◠Edoms land which the Poets call Eritheus or Erytheius Through this Sea the Lord leads his people continually and purgeth them by the spiritual waters of it from the power of the spiritual Pharaoh and the Egyptians which signifie our sins according to the interpretation of Micha 7.15 19. So that the Lord may say properly enough to every one of us whom he hath purged from his sins that in the Preface to the Commandments I am the Lord thy God who hath brought thee out of the land of Egypt It is also true in this sence that by his stripes we are healed Esay 53.5 by his active stripes Prov. 20.30 The blewness of a wound is a purging medicine cleansing away evil So do stripes the inward parts of the belly such stripes and correction of wisdom are never out of time saith the wise man Ecclus. 22.6 they are continued for the Lord scourgeth every son whom he receiveth Heb. 12.6 that he may make him partaker of his holiness vers 10. Reason 1. In regard of God the Father Hab. 3.13 He wills not the death of a sinner Ezeck 18. Rom. 3.25 26. God the Father hath set forth Christ to be a propitiation through Faith in his blood God is pure 1 Joh. 3.3 He loves his own Image and the restauration of it in his creature and therefore works out whatever is contrary thereunto chastens him corrects him purgeth him that he may make him partaker of his holiness Heb. 12.10 He hates the sin of his creature and so desires that his creature should separate from it For this end he shut up all under unbelief and sin that he might have mercy upon all Rom. 11.32 Reason 2. In regard of 1. The Son of God and his ends why he came into the world to destroy and dissolve and purge out of us the works of the Devil Iniquity was bound up in the bearts of children by their first birth Prov. 22.15 Satan bound it up there And our Lord he came to dissolve and unloose that work of the Devil 1 Joh. 3.8 This was figured by our Saviours loosing the woman whom Satan had bound Luk. 13.16 2. He himself bare our sins in his own body on the tree that we being dead to sin should live unto righteousness 1 Pet. 2.24 3. Christ hath once suffered for sins the just for the unjust that he might bring us unto God 1 Pet. 3.18 God creates us for his glory If we should be still polluted with sin we shall be to his dishonour As if a man had a special plaister for a sore and let it lye by him and made no use of it we have wounds and putrified sores c. and we let them fester it may cost us our lives Esay 1.5 6 7. he binds and makes application of the plaister vers 16.20 Prov. 16.6 by mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Object 1. If we be purged from our sins how is it that we are as yet so polluted with our sins or since we are so polluted how are we purged Answ 1. We must distinguish between the impetration or obtaining redemption for us Heb. 9.12 and the Application which is by faith Act. 15.9 2. We must know that Christs purging of us is not only to be understood as an act passed but also as an act continued as I shewed before 1 Joh. 1.7.9 That fountain Zach. 13.1 Set open for Judah and Jerusalem to wash in cleanseth and purgeth the Generations of believers and runs along with them as that water is said to have done 1 Cor. 10.4 They drunk of that rock that followed them or went along with them For as a living Fountain whatever filth is cast into it it purgeth it out again contrary to a pool or standing water which cannot purge it self but becomes more and more putrified And as they who tread the Vintage go into the troughs with all their filth and nastiness but there is a vigour and life in the blood of the grape which purgeth all filth and works it out again even so the Blood and Spirit of Christ like a living Fountain where-ever it is purgeth and cleanseth out all filth contrary to it's spirit And as our Apostle reasons Heb. 9.13 14. If the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ Object 2. If Christ hath wrought the purging of our sins why are we exhorted still to purge them Answ Christ and Believers are often in Scripture said to
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
an heart of Atheism and Prophaness like those Malach. 3.14 they esteemed of godliness by the profit accruing to them by it as the vulgar sort of men esteem of Friendship Vulgus amicitias utilitate probat So did Esau esteem his Birth-right by the present profit the Apostle therefore calls him a prophane person Heb. 12.16 What was his argument Behold saith he I am at the point to dye and what profit will this Birth-right do me Gen. 25.32 He esteemed that which was a type of the Heavenly inheritance of small value in comparison of the present profit hence it is that Malach. 3.15 We have called the proud happy yea they that work wickedness are set up yea they that tempt God are even delivered And do not we account of the proud as happy as if they were better men and honester men because more rich and proud Agesilaus the Lacedemonian an Heathen to our shame be it spoken may teach us more piety more religion when one spake to him of the King of Persia and called him as he was wont to be called the great King in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the King of Persia Agesilaus answered him quomodo me major nisi me melior sit Our God esteems of men better who are more virtuous holy righteous who have obtained a more excellent name and nature than others have To know the Lord is the best knowledge and that is practical Jer. 22.15 By reason of this false estimate and misprision it 's just with God to make us poor that thereby we may learn what are the true Riches even to be rich in faith and good works and to be rich towards God To make us base and contemptible that we may know what is the true Honour that Honour that comes of God only This was Gods method with Jerusalem Jerem. 39.10 Zeph. 3.8.12 13. To take away the means of knowledge that we may know what is the true knowledge and 't is evident God is at this day about such a work we see it wrought in Germany and Ireland vexatio dat intellectum And since we have not been brought off to obedience by his mercies he is now proving us and trying us with his judgments the Lord grant they may have so good an effect amongst us When thy judgments are in the earth the inhabitants of the earth will learn righteousness Esay 26.9 Consol To the poorest and most despised Christian man who hath obtained by Grace that excellent name who is truly such what though he be despised of men Was not thy Lord and Saviour so He whom man despiseth whom the nation abhorreth Esay 49.7 what though thou be laden with reproaches and dishonourable By-names Thou sufferest not as a Murderer or as a Thief or as an evil doer or as a busie body in other mens matters but thou sufferest as a Christian comfort thy self then thou glorifiest thy God in this name Was not he called a Samaritan one that had a Devil yea Beelzebub the Prince of Devils or rather which is the truer reading Beelzebub the God of Dung or a Dunghil as the Jews dishonoured the names of Idols calling Baal Bosheth Bethel Bethaven c. If they have called the master of the house Beelzebub how much more shall they call them of his houshold Matth. 10.27 He who hath a better and more excellent name than Angels they reputed him a Devil yea the Prince of Devils and is it not enough for the Disciple to be as his Master the Servant as his Lord the Prophet encourageth such Esay 51.7 Hearken unto me ye that know righteousness the people in whose heart is my law What honourable names are they What should they fear Fear not ye the reproach of men neither be ye afraid of their revilings for the moth shall eat them like wool but my righteousness shall be for ever and my Salvation from Generation to Generation Mean time the name of the wicked shall â—ot but the righteous shall be had in everlasting remembrance Were it so that thy name should perish there were some discouragement He shall bring forth thy righteousness as the light and thy just dealing as the noon-day Psalm 37.6 And therefore our Lord having said If they have called the master of the house Beelzebub Matth. 27.10 adds presently Fear not therefore for there is nothing covered that shall not be reveiled and hid that shall not be made known Hath not posterity discovered the reproach cast upon the names of Christ's Apostles Celsus called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enchanters and Sorcerers Vlpian the great Lawyer called them Impostors others said that they taught that men should do evil that good might come thereof whose damnation is just These thou couldst bear but thou wilt say wo is me my mother tha she hath brought me forth a man of sorrows and acquainted with griefs Esay 53. And though thy mother called thee Benoni the Son of afflictions and sorrows thy Heavenly Father will call thee Benjamin Gen. 35. Jabez had his name from grief and sorrow and who may not who sees not and knows the sorrow of these times But Jabez was more honourable than his Brethren and his Father called him Othoniel Judg. The God of time even this time honour thou the name of thy God and thy God will honour thee Let others call thee proud happy and esteem men for outward wealth c. Fear thou thy God and think upon his name Mal. 3.16 Psalm 9.10 They that know thy name will put their trust in thee In that common Anarchy and desolation threatned Esay 3.10 Dicite justo quod ei bene erit Say to the righteous it shall be well with him NOTES AND OBSERVATIONS UPON HEBREWS I. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son HItherto we have had the Apostles Conclusion he now proceeds to the proof of it which is contained from vers 5. to the end of the Chapter where ye may take notice that the Apostle proves not only that proposition but also all that he had affirmed before concerning Christ Vna fidelia duos dealbans parietes whence we may observe that although St. Paul was an Apostle and more extraordinarily and miraculously called than any of the other Apostles and spake by the instinct and direction and guidance of the Holy Ghost yet he will not have us take any thing upon trust which he speaks concerning Christ Act. 26.22 23. I speak no other things saith he than the Prophets and Moses did say should come That Christ should suffer and should be the first that should rise from the dead and should shew light to the people i. e. to the Jews and to the Gentiles 1 Cor. 9.8 Say I these things as a man or saith not the Lord the same also 1 Cor. 11.23 1 Cor.
men Isai 53.3 4 c. yet God the Father who knew him did ever own him love and honour him and so much the more for his humility patience love and mercy towards men Isa 49.7 8. Thus saith the Lord to him whom man despiseth to him whom the nation abhorreth chap. 53.2 3-7 12. He hath neither form nor comliness and when we shall see him there is no beauty that we should desire him the words are in praeterito who hath seen any beauty in Holiness and Righteousness that is Christ from the beginning that hath been despised and rejected of men c. that hath been slain from the beginning of the world the life of God condemned and despised and slain in Abel Enoch Noah c. Observ 4. Observe the Supreme Dignity of God the Son and since the excellency of Religion ariseth from the eminency of the object whom we worship The Son of God is God himself even as he is the Son of God so the Apostle he thought it no robbery to be equal with God Phil. 2. To affirm himself to be a Son of God by Creation or Imitation they could have born it they affirmed the like of themselves Joh. 8. We have one Father even God but to be of one essence with the Father and so to be equal with God so Jesus Christ was the Son of God and so they understood him Joh. 5.18 Exhort 1. Kiss the Son Chald. accipite Disciplinam learn Doctrine of the Son Exhort 2. To walk worthy of our God that he may own us also for his Sons and Daughters and say even to every one of us Thou art my Son thou art my Daughter You will say that 's impossible for the Lord hath but one Son True but one Natural Son yet he hath made a precious promise to some that they should be partakers of his Divine Nature yea what is wanting by Nature is supplyed by Adoption and Grace and therefore Adoption is described to be Actus legitimus naturam imitans ad eorum qui liberos non habent solatium inventus A notable Argument of Gods Love unto us That though he hath a Natural Son yet vouchsafeth to take such as walk worthy of God into his houshold and account them for his Sons and Daughters What wonderful love the Father hath bestowed upon us that we should be called the Sons of God 1 Joh. 3.1 Syr. That he hath called us so and made us so he predestinates us unto the adoption of children through Jesus Christ Ephes 1.5 What wonderful love the Son hath bestowed upon us that we should be called the Sons of God as many as received him Joh. 1.11 12. He is not ashamed to call us brethren Heb. 2. LOVE is a sign of being begotten of God 1 Joh. 5.1 If therefore we hate those who are begotten and born of God we are not born of him An Aethiâ—pian woman brought forth a white Child whereupon her Husband hated her accused her of Adultery c. It is the condition of the true Christian Church She is black but comly as the Tents of Kedar She brings forth Andromeda the Wisdom the Son of God and so becomes hated and accused of Adultery persecuted unto death Revel 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are my people children that will not lye In the Ancient Comedies the children that were lost and came afterward to be known had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper marks by which they were known O Beloved we all arrogate and challenge this noble title of Children of God unto our selves when yet it 's much to be feared it belongs not unto us Let us therefore examine our selves by the marks of Gods Children by which he will know us and own us 1. Negative Phil. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are such who is there but some or other blame especially when men see all faults in others none in themselves but the meaning is the Children of God are such as no man can justly complain of otherwise who so blamed as Christ and his Apostles and the Christians every where spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blameless Syriack without spot Ephes 5.27 Deut. 32.5 Your spot is not the spot of his children Trem. Vitiositas illorum aliena est à filiis Dei qui justus rectus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without rebuke in the midst of a perverse and crooked generation like Lot in Sodom Job in the Land of Vz especially Isa 63.8 They are my people children that will not lye The Apostle exhorting to conformity unto the Son of God the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Ephes 4.25 put away lying Among whom ye shine like lights in the world or shine ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Affirmative whereof some evidence us to our selves as the spirit of Adoption or to others as Faith Hope Love Hope 1 Pet. 1.3 Hope purifieth the heart these render men like unto God Holy Merciful Pure 1 Joh. 5.1 He that believeth that Jesus is the Christ is born of God Easie the devils believed it This is a new Creature i. e. Faith worketh by Love and he that doth Righteousness is born of him 1 Joh. 2.29 We are the children of God by Faith in Christ Jesus Gal. 3.26 The Spirit of Adoption Rom. 8.14 15 16. Brotherly Love by this shall all men know ye are my Disciples c. Joh. 13. 1 Joh. 5.1 Every one who believes that Jesus is the Christ is born of God and every one who loves him who begat loveth him also who is begotten of him according to that of our Saviour Joh. 8.42 If God were your father ye would love me for I proceeded forth and came from God whether doth the spirit lead you into all Truth all Righteousness Gal. 5.22 23. Ephes 5.1 Be ye followers of God as dear children Here is great strife among Christians who should be the genuine and true Christians the true Sons of God there are no marks by which we can be so discerned as these no marks that our God will own us by like these The Jews would gladly have God father them but they easily discovered whose children they were Joh. 8.44 Ye are of your father the devil How doth he prove that For saith he the lusts of your father ye will do A man by this may soon discern whose Son he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a lust to do them so they that will be rich 1 Tim. 6. A man è contra proves himself the Son of God by being willing to do his will Genuine Children imitate their Fathers Ephes 5.1 they will not endure them to be injured blasphemed they think highliest of them If a Prince smite a beggars child he will threaten to tell his Father He judges well of all his actions cutting fair boughs treading beautiful Grapes Media Geniti ex patre Joh. 1.12 They who were to be begotten unto God were sons of peace Matth. 5.9 enquire if the son
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â— Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâ—br 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
Scripture Deut. 5.32 Ye shall observe to do as the Lord your God hath commanded you ye shall not turn aside to the right hand or to the left such equity is enjoined the King when he sits upon the throne of his Kingdom Deut. 17.18 19 20. This is commanded to all the people Thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left 28.14 Prov. 4.27 Turn not to the right or to the left remove thy foot from evil there 's evil in both extremes the equity is in the midst of them Esay 30.21 as that which is perverse and evil is displeasing to the Lord Prov. 24.17 18. 2. As that which is plain straight and level is pleasing to the sight so that which is just and equal Deut. 6.18 Thou shalt do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and good this is said in Scripture to be right in the eyes of the Lord Thus Judg. 14.3 She is right in mine eyes i. e. she pleaseth me well The Scepter of Christ's Kingdom is a Scepter of rectitude Esay 11.1 4. Chald. Paraph. There shall come forth a King from the Sons of Jesse and the Messiah shall grow up from his Son's Sons with righteousness shall he judge the poor and shall reprove with equity for the meek of the earth so he saith of himself John 8.29 I do always those things which please the Father This is that which the Prophets understand by judgment although it seem to sound otherwise to our English ears Esay 30.18 He will wait to have mercy upon you for the Lord is a God of Judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgement not in anger i. e. in equity i. e. I will correct thee in measure Jer. 30.11 The Reason is 1. In respect of Christ the King himself He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right or upright one Deut. 32.4 And therefore his Scepter and Dominion must be right and equal for shall not the Judge of all the world do right Gen. 18.25 Isai 11.1 4. 2. The Scepter of his powerful Word is the rule of rectitude and therefore it must be right the judgements of the Lord are true and righteous altogether Psal 19.9 and Psal 119.137 Righteous art thou O Lord and upright are thy judgements 3. Subjects they are more apt to be led with Equity than driven with Rigour as the shepherd governs his sheep non gladio sed baculo not with a sword but a staff The cords of a man as Jacob said of his sheep Gen. 4. His Government He is to set up Equity in the earth Jer. 23.5 He comes to judge the earth with righteousness shall he judge the world and the people with equity Psal 98.9 John the Baptist as an Herald proclaims before him Isa 40.3 4. Make straight in the desart an high way of our God Observ 1. Observe we from hence that the Psalmist Psal 45.7 and the Apostle here setting forth the Glory of Christs Scepter displayes not the amplitude and largeness of his Dominion no nor the greatness of Christs power and strength but the rectitude of it whence we may note that the Glory of Christs Scepter and of every inferiour Scepter is not in the greatness of power and strength but in the rectitude equity and right use of the power The Greeks have a pithy speech to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it Observ 2. See the difference between Christs Scepter and all the Scepters of Unchristian or Antichristian Potentates and Princes of the world Christs Scepter is a Scepter of Rectitude a Scepter of Righteousness Unchristian and Antichristian Princes and Potentates have crooked Scepters Scepters of iniquity Whence it is that Satan challenged all the Kingdomes of the world as his own Matth. 4.8 9. and because he had usurped the power our Lord calls him the Prince of this world Joh. 14.30 The Prince of this world cometh The strong man armed keeps his Palace Luk. 11.21 The whole world lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.19 Magna Regna magna Latrocinia Observ 3. Here is a pattern for Christian Kings and Princes eminent in him by whom Kings Reign and Princes decree Judgement to sway the Scepter of Equity such a King was Moses for a King he was Deut. 33.5 c. such a King was David See Notes on Jer. 23.5 Observ 4. Observe what kind of Subjects are upright and just men This must needs follow both 1. Because Regis ad exemplum totus componitur orbis A Kings Example hath a powerful influence upon his people As also 2. Because the Equity of Christs Government cannot be discerned in the world but by the Equity Justice and uprightness of his Subjects Christ acts his works of Equity in the man for what is it for me or thee or any one of us to commend the equity of Christs Scepter when we our selves are not subjects to him but subjects to iniquity It is conceived by some of us that this is to shew forth Christs Righteousness and to hold forth Christs Scepter of Equity There is no question but Christ was and is most just most righteous in all his wayes and holy in all his works But what is that to thee or me if we be unrighteous and unjust his moderation and equity was and is known to all men it needs not our holding forth but it 's an Evangelical Precept Let your moderation be known to all men Phil. 4.5 The King of Israel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right just and good and he calls his Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upright people Deut. 33.5 by which word is implyed what 's only to be done throughout our whole life in thoughts in words in deeds that we should be right and endeavour to do that which is right Observ 5. This shews us a difference between the Law and the Gospel the Law is a Law of rigour the Scepter of the Law is an iron Scepter the Gospel allayes that rigour with the Spirit of Equity Lenity and Meekness the Scepter of the Gospel is a golden Scepter Why tempt ye God to lay a yoke upon the necks of the Disciples which neither our fathers nor we were able to bear Act. 15.10 But what saith the Author and Subject of the Gospel My yoke is sweet and easie and my burden is light Matth. 11.30 Yet I am not ignorant how grosly this Doctrine is mistaken and abused as if the equity of the Gospel not only allaied the rigour of the Law but diminished and abated of our duty and obedience as if the Gospel were glad tidings not of true liberty from the power of sin the glorious liberty of the Sons of God but were a doctrine of libertinism licence and dissoluteness And therefore when we press duties upon
according to a reprobate mind hateful and hating of one another Rom. 1. Not considering that our end is drawing on when our ill-placed love our hatred our envy shall perish nor shall we have a portion with the righteous in the world to come so the Chaldee understands Ecclus. 9.6 Observ 5. This is a rule for the regulating of our love and our hatred to love according to Gods method of loving and to hate according to Gods method of hating Righteousness is more lovely than any man First they love Righteousness and then the man Iniquity is more hateful and abominable than any man hate therefore first the iniquity But may I hate the man Truly I may not I dare not hate any man David it 's true said Do I not hate them O Lord that hate thee and am I not grieved for those that rise up against thee I hate them with a perfect hatred I count them mine enemies Were I so joyned unto the Lord and of one Nature and Spirit with him so that I knew infallibly who were the incorrigible enemies of God then I might hate such being in such a bond we should have common friends and common enemies But when mine heart tells me that there are enemies of my God within me and such as rise up against him These I ought first to hate with a perfect hatred and account them mine enemies Nor doth this hinder but that justice may proceed against ungodly and incorrigible wicked men But before thou and I determine who in special is the enemie of God and pretend to our selves to be Gods friends Let us remember Joh. 8. The woman taken in adultery and Col. 1.21 otherwise self-love will sooner incline us to make our enemies Gods than Gods true enemies ours Repreh 1. The subjects of this well-affected King how well affected soever they would seem to be who direct not their love aright they love not Righteousness nor their hatred aright they hate not iniquity but love the man and hate the man The man perhaps may have some good in him or he may be good unto us and then we love him delight in him Speak good of the covetous whom God abhorreth they have mens persons in admiration for advantage Then we can impute enough Righteousness unto him They of Philippi loved Pythonissa because she brought them in gain men can love the Devil himself if he be a profitable Devil Thus men extremely flatter and delude themselves conceiving that they love Righteousness whereas indeed they love iniquity These as they fable of Ixion think they embrace Juno when they embrace only a cloud Yea oftentimes men are so grosly mistaken in themselves and others that though they themselves be the serpents seed yea serpents and a generation of vipers yet they hate and oftentimes the true seed of the woman Is not that time come or near to come whereof our Lord speaks Joh. 16.1 2. What shall we say of such men but that Naash hath put out their right eyes 1 Sam. 11.1 The Serpent the God of this world hath blinded their eyes that they cannot direct their love or hatred aright Repreh 2. The ill affection and busie disposition of some who judge falsly and uncharitably of the well affected subjects of Jesus Christ whom because they love righteousness and hate iniquity and accordingly endeavour to lead their lives uprightly patiently humbly c. They conceive that this they do out of fear of punishment should they do otherwise or hope of gain or some other base and inferiour motive It is much to be doubted that they who thus judge were never yet acquainted with the amiableness and loveliness of righteousness mercy goodness c. themselves that they think a man cannot love and live and practice them for themselves but he must be forced to it by base and slavish fear or hope Antisthenes a Philosopher taught his Scholars that a wise man lives not according to the laws instituted by men but according to the rule of virtue even because right Reason dictates what is good and what is evil Virtue compelled is not virtue Could a Philopher speak this of his moral virtues and may not a Christian say much more of the true righteousness of Jesus Christ if moral virtues be so lovely that they need no fear of laws to compel them to the life and practice of them Shall not the Christian virtues and graces be much more amiable How dare men thus intrude into the hearts of men Is it not Gods peculiar to search the heart Yet dare these men enter into the heart and judge from what principle actions proceed from thence Little do these men consider how manifestly they discover themselves to be ill affected and out of their own private disposition they judge of others Aristotle was asked what benefit he found in Philosophy his answer was By philosophy I have learnt to do that without constraint which other men do only for fear of the laws Other men abstain from theft for fear of the Laws a Philosopher therefore abstains because it is dishonest though he might commit it without fear of them The law is not made for the righteous man He would do what he doth whether there were law to punish or to reward yea or no. Consol Doth the Lord love Righteousness Alas I have none No I count mine own righteousness which is by the law dross and dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord hate iniquity I have too much of that 'T is like sore burden too heavy for me c. And how then can the Lord love me without his Righteoâ—â—ness How can he but hate me for mine iniquity he is now chastening thee for sin that he may make thee partaker of his Righteousness Some good thing may be yea found in thee Cast it not away there is a blessing in it But the Lord will shew mercy to whom he will shew mercy Wo to those blind guides who seduce the credulous people amuse and hamper yet torture their consciences with scrupulosities of Election and Reprobation as if Rom. 9. were the rule of the Scripture and all the Scripture should not rather interpret that what saith the same Apostle Rom. 2.6 God shall render to every man according to his deed c. yea take notice that the Lord saith in the body of the Decalogue The Lord visits the iniquity of the fathers and shews mercy to thousands of them that love him and keep his commandments Repreh 3. Those who love a false righteousness and hate the true Righteousness This was figured by Adonizedeck who raised all the Kings against Josuah cap. 10.1 This is the Righteousness which Christ's Spirit reproves the world of Men may be worldly minded yet thus righteous Joh. 16. Such were the Sadducees and Pharisees the greatest enemies of Christ Christ's true Righteousness is a thorough Righteousness reforms the whole man Exhort To love Righteousness it is the policy of servants to insinuate themselves
into their Masters affections Do not the thing that I hate Jer. 'T is no hard matter to discover whether we love Righteousness yea or no That which we love our thoughts our desires and affections are upon it yea in that our actions are employed Amor meus pondus animae meae whatever we love the weight of our soul yea of our whole man propends and inclines that way our love is the byass of the whole man Look now impartially into thy self what are thy thoughts set upon Are thy thoughts thoughts of Righteousness or thoughts of iniquity Esay 59.7 Is our love toward Righteousness our hatred toward iniquity In a word examine thy self what thou art wont to be employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to love is used also to signifie wont and custom What is thy wont Matth. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrites love to pray standing in the Synagogue and in the corners of the streets that they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they love i. e. they are wont so to pray what men love to do they are wont oft to do Psal 129.97 O how I love thy law it is my meditation day and night If thou wilt not judge thy self by this sign others may Laudibus arguitur vini vinosus Homerus Homer often praiseth wine therefore men judge of him that he loved it well Another sign there is whereby thou mayst discover thy self best unto thy self and better than all the world besides Many men shew forth unto the world examples of good civil and moral actions They will not deceive or go beyond their brother in bargaining they will not be drunkards c. And I would to God that all who profess Religion were arrived at such a degree of civility for sure I am where there is not the exercise of such actions it s no great matter what Religion men profess Now 't is possible such actions may be feigned and hypocritical then they cannot last long Difficile est Dissimulare diu Yea how long soever they last if they proceed not from a good principle even from the love of Righteousness it self the man who performs them cannot be thought a good subject of this King he loves righteousness c. and so must all our actions proceed from the same Principle 1 Cor. 16.14 A man may do that which is materially righteous and yet not be a righteous man It is the love of Righteousness proceeding from Faith that renders the action truly righteous and the man righteous 'T is possible a man may perform that which is materially good and right for by respects and for sinister ends but it is the Love of Righteousness that makes him righteous Exhort To hate iniquity Hatred is affectus separationis 'T is totius generis Haman out of the hatred of Mordecay proceeded to hate all the Jews More NOTES upon HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN these words are contained 1. Christ's Unction and Inauguration And 2. from whence he received his Unction and Inauguration The Donation and the Donour Christ's Unction is extraordinary in the 1. Kind of it it is with oyl of joy 2. Measure of it above his fellows Here we may enquire 1. How is God to be understood 2. Oyl 3. Gladness 4. Who are these fellows 1. How is God here to be understood personally or essentially Surely personally for in the holy blessed Trinity there is often expressed God and God and Lord and Lord as Psal 110.1 The Lord said unto my Lord But where God and Lord are so used it is easie to be discerned what persons are there to be understood Thus Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstom and fire from the Lord out of heaven Hos 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 2. What is meant by this Oyl What else but the holy Spirit of God according to the Prophets reasoning Esay 61.1 And Evangelists Luk. 4.18 Spiritualia non habent porprium nomen the Spirit it self is called by many names 1. Rivers of water out of his belly This he spake of the spirit 2. Fire He shall baptize you with the Holy Ghost as with fire 3. The Comforter Joh. 14.16 4. The finger of God Luk. 11.5 The pledge of our inheritance Eph. 1. 6. Oyl as in the Text. The resemblance it hath with Oyl are either in regard of the qualities or effects of it 1. In regard of the qualities 1. It 's subtil and so piercing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Attributes of the Spirit Wisdom 7. 2. Of a spreading nature and so is the Spirit of God diffusive of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of it 3. Not mixt with other things the spirit of God and God himself is in this sence called holy i. e. separate from all Creatures in his nature though infinitely present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of the Spirit 4. Oyl swims aloft above all and Christ the anointed one is above all things Eph. 1.22 and in all things hath the preheminence Col. 1.18 2. Effects it nourisheth the flame 't is called the brightness of the eternal light 1. 'T is that which nourisheth the fire of Love which Christ kindles in the Soul yea it is the love of God poured into our hearts Rom. 8. 2. It heals so doth the Spirit Luk. 4.18 He hath anointed me he hath sent me to heal the broken hearted Luk. 5.17 power of the Lord endued with power from on high i. e. the Spirit present to heal the healing under Christs wings Mal. 4. 3. Easeth and asswageth pains 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the holy Ghost asswageth and easeth the trouble of the Soul Isa 10.27 And in reproaches which grieve the Soul 1 Pet. 4.14 If ye be reproached for the name of Christ the spirit of glory and of God shall rest upon you 4. Makes chearful when thou fastest anoint thine head 5. Makes active God anointed Jesus of Nazareth with the holy Ghost and with power Act. 10.38 The Sun of Righteousness rejoyceth as a strong man to run a race Psal 19.5 3. In these last respects it 's called oleum exultationis Lat. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oyl of joy and exultation the oyl of gladness which is meant of the inward joy which is a fruit of Gods Spirit Gal. 5. What is wont to be said that oyl makes the countenance chearful wisdom makes the face to shine These and the like expressions are not to be understood only of the outward countenance for all the oyl in the world cannot make the sad countenance appear chearful but 't is the merry heart that
The Lord is mindful of faln man 3. What is Enosh What is the faln man that the Lord should visit them c. 1. Faln man is Enosh Ye may remember it is not long since I spake of this name as it is a proper name the name of the fourth from Adam if we reckon Abel but if we leave him out as he is omitted 1 Chron. 1.1 He is the third from Adam counting Adam the first as the Scripture reckons when it counts Enoch the seventh from Adam Jude vers 4. This name is also appellative or common unto the whole race of Adam What then is Enosh What else but a weak man See Notes on Psal 144.3 2. The Lord is mindful of faln man or the Lord remembers him The word in the Psalm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou remembrest him which the Septuagint and the Apostle hear turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being it self of a middle nature is specified by the objects and ends So that sometimes it is for evil sometimes for good Psal 9.12 When he maketh inquisition for blood he remembreth 1 Sam. 15.2 Nehem. 13.31 Lord remember me when thou comest into thy kingd m Luk. 25.42 where we are not to understand a bare memory as the recollection of somewhat past but according to the rule Verba sensuum innuunt affectum effectum Words of sense put us upon a sutable affection and effect answerable unto them When therefore the Lord is said to be mindful of the miserable man it is for his good to the relief of his misery as Gen. 8.1 He remembred Noah c. Psalm 136.23 Who remembred us in our low estate Judg. 16.18 Sampson 1 Sam. 11. Hannah remember me Verse 19.28 The Lord remembred Hanna What reason is there that the Lord should remember the sinful weak miserable man 1. On the miserable mans part there 's none but his misery 't is true that God remembers his Saints and his works wrought in them as he remember'd Noah Gen. 8.1 and gracious Hannah and Nehemiah c. yea and they who are not so memorable for themselves the Lord remembers them for others sakes and for his promise and Covenant sake So he remembred to deliver Lot by remembring Abraham Gen. 1.29 Exod. 32.13 Remember Abraham Isaac and Jacob. Otherwise he remembers the miserable man that he is but dust Psalm 103.14 2. In regard of himself he is said to remember his Covenant his holy promise his mercy Amor facit objectum suum And this is the reason why he remembers the miserable man Psalm 136.23 For his mercy endures for ever Observ 1. The source and Fountain of Bliss See Notes on Psalm 144.3 Observ 2. It is not our knowledge or remembrance ibid. Observ 3. God's Gracious Condescent ibidem Observ 4. How much more is God mindful of him that remembreth him Observ 5. Gracelesness and mercilesness of one man to another Repreh 1. Who remember not the Lord who remembers them See Notes on Psalm 63.6 Repreh 2. Who remember not their God nor themselves their own feeble condition nor their own fall but pride and harden themselves against God and their Neighbuor yea and against their own Souls The Psalmist tells us their doom Psalm 9.17 2 Pet. 1.9 and Psalm 50.18 19. Repreh 3. Who oppose and malign the remembrance and remembrancers of God unto them whether outward or inward See Notes on Psalm 63.6 Repreh 4. Those who think it enough that God hath remembred them they remember not their God Calvisius a very rich Roman Citizen but a man of extreme weak parts both of nature and learning yet because he that 's rich thinks it fit he should be all things he was ambitious of being accounted a great Poet c. Seneca tells the story See Notes on Psalm 94.12 O how many monuments how many memorials hast thou how many tokens of Gods favour c. See Notes on Psalm 63.6 Exhort 1. Is the great God so mindful of us that he remember us O then let us be mindful of our selves and remember our selves that we are but miserable men but sinful men That we may do this consult with the Law that is our teacher Psalm 9. ult it will discover us to be miserable men when we have remembred our selves that memory through the mercy of God will bring us to remember our God Exhort 2. To remember our God this is the due effect of remembring our selves Psalm 22.28 And this is to be done in these last days remember what the Lord hath done for thee already Psalm 66.16 For my soul c. See Notes on Psalm 63.6 Remember what the Lord hath done for thee what he requires of thee 2. The second question What is the Son of man These words with the former contain the Psalmists reasoning a minori c. ut supra to discover how unworthy man is of any respect from his God either in his fallen or in his natural estate Christ ordinarily calls himself the Son of man which indeed signifieth the mean poor and contemptible condition of men so the Jews understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 16.7 11. I shall be weak and as another man Chald. As one of the Sons of men Psalm 82.7 Ye shall die like men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Psalm 49.3 and the former are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignobiles terrae filii so Gen. 6.2 The daughters of men are opposed to the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezechiel Daniel Zachary are called by this name to put them in mind of their frailty so Dan. 7.13 and 10. and 16. The Son of man understood of Christ as he often calls himself noting his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.7 so Esay 53.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the difference between this question and the former The former was put concerning Enosh the fallen man This concerning Adam the natural man therein Gods Gracious respect is called remembrance herein visitation It is very ordinary in the Psalms and other parts of Scripture that the Holy Spirit expresseth the same thing in two members of the same sentence so that the latter part of it is an exegesis or explication of the former yet according to Divine art somewhat there is in the one which is not in the other if well looked into Psalm 114 1-8 and 117.1 In the words are three Divine truths 1. The Son of man according to his natural estate is earthly 2. God visits the earthly man 3. What is the Son of the earthly man that God should visit him The Son of man is here all one with man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii Graecorum it is an Hebraism which the Greeks and Latines follow This is either collectively taken and it signifieth all men or more especially hereby Christ himself is to be understood who ordinarily calls himself the Son of man This Son of man is
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
also to be present ever with the seed of Abraham as their Emmanuel who hath promised to be with them to the end of the world who may pluck us out of the fire and keep us from falling into it Jude vers 23.24 who may draw us to himself What is it unto us Heathen that the Lord Jesus Christ takes hold of the seed of Abraham God made promise unto Abraham that in his seed all generations of the earth should be blessed Our Apostle therefore makes choice of this expression according to his Divine Wisdom that he might ingratiate himself with the Hebrews to whom he wrote of whom Christ came according to the flesh that by this means the Jews who gloried in Abraham their Father might entertain a more venerable opinion of Christ who descended from Abraham as they did But if we look into our Lords Genealogie we shall find that he descends from Rahab of Jericho the mother of Boaz And again by Ruth the Moabitess the mother of Obed the father of Jesse the father of David But that there might be no glorying in the flesh the Apostle abstracts from Abrahams person and his carnal seed and commends unto Abrahams Faith Gal. 3.6 7. to the following of Abraham in the steps of his Faith and Obedience yea to the righteousness which Abraham obtained by Faith And therefore Esay 41.2 He called the righteous man to his faith The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Such a seed of Abraham as the Lord lays hold upon Observ 1. If the Angels do Gods pleasure c. Psal 103. yet are not laid hold on by the Lord as the seed of Abraham is how much more obedient ought the seed Abraham to be whose nature the Lord Jesus hath taken upon him which also he perpetually lays hold upon If the Lord took not on him the Angels nature which is more sublime spiritual and heavenly but took the seed of Abraham more earthly how much doth this obliege the seed of Abraham Observ 2. Note here who are the true seed of Abraham whom the Lord lays hold upon not the carnal seed for so they were Abrahams seed who went about to kill our Lord who were spiritually of their father the Devil not the seed of Abraham by Ishmael for he was Abrahams seed also Gen. 21.19 But in Isaac shall thy seed be called ves 12. They then are Abrahams seed who believe in Christ Gal. 3.7 That this Faith is Faith in Christ appears vers 29. which Faith hath with it an obedient conversation such as Abraham had for they walk in the steps of Abrahams faith Rom. 4.11 12. This Faith obtains the righteousness of Faith Esay 41.2 Means Believe Gal. 3.7 What faith is this Even faith in Christ for what we read they who are of faith vers 7. ye have vers 29. they that are Christs No man comes unto Christ unless the father draw him Joh. 6. There must therefore precede faith in the Father Heb. 11.6 If Christ lay hold on us we must receive him lay hold on him by faith a living faith He is Abrahams seed that lays hold on his strength Gen. 12. Exhort Being drawn let us draw one another lay hold on one another as the Disciples did Reason Although the good will of the Father may be reason sufficient why he rather gave his Son unto the seed of Abraham for the reparation of it than to the Angels according to Matth. 11. yet because that Will of God is according to his Wisdom and Counsel no doubt good reason may be found why he waved and past by the one and took upon him and laid hold upon the other for whereas the judge of all the world will do what is right His equity and mercy rather inclined him to repair and reduce that nature which fell and falls out of infirmity and weakness than that which perisheth in its own strength and had no pretence of infirmity and weakness in it Now mans nature is weak and the Creator of it knows it well according to Psal 103. As a Father pitieth his own children 2. Another reason there is in regard of the impulsive cause of the fall The Angels are said to have sinned 2 Pet. 2.4 which St. Jude vers 6. intimates to be purely voluntary and from their own choice But the mans fall is described to be from the suggestion and deceit of the Tempter Gen. 3.2 Cor. 11. 3. Hereunto we may add the oath of God which St. Luke speaks of Luk. 1.73 The oath which he sware to our fore-father Abraham that he would give himself unto us so we read it in the V. L. Jusjurandum quod juravit ad Abraham patrem nostrum daturum se nobis So likewise I find it read in a very Ancient English Manuscript The great oath that he swore to Abraham our Father to give himself to us for so unto us a Child is born a Son is given Isa 9.6 Christ loved his Church and gave himself for it Ephes 5.25 4. Lastly there is something more Excellent and Divine in Man though it be not properly of Mans Nature as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo whereby he transcends and excells even the Angels themselves as when God is said to breath into his nostrils the breath of life this is that which Jacob called his Honour Gen. 49.6 and David his Glory Psal 160. Psal 16.9 of which speaks Elihu Job 32.8 and 33.4 so great Honour and Glory is not imparted unto the Angels but vouchsafed to the fallen man Other Reasons we might add out of the Schoolmen which proceed rather from subtilty of Wit than any solid ground in Scripture these Reasons might incline the merciful Creator and Judge of all the world to let the Apostate Angels fall without reparation but to lay hold upon and support the fallen man Observ Even the Seed of Abraham must perish unless the Lord lay hold on it so much David confesseth Psal 19.13 Keep back thy servant from presumptuous sins And Ezechiah found by experience 2 Chron. 32.31 God left him to try him and Peter on the waters Matth. 14.31 O thou of little faith wherefore diddest thou doubt By fear and unbelief he fell out of Christ's upholding hand and by the prayer of Faith he obtained favour of the Lord Jesus that he laid hold on him again Observ The faithful are in a sure hand Eccles 9.1 Joh. 10 27-30 The goodness of Christ laying hold upon us and keeping us that we fall not c. See Notes on Gen. 25. hand on heel figured by Jacob laying hold on Esaus heel omnia in figura ibid. Note here what priviledges the believing Jews have above all other people in the world in regard of the Lord Jesus Christ They are Abrahams Seed both according to the flesh and according to the Spirit and so have a double right in him but when the branches were broken off for disobedience how much greater Grace is vouchsafed to the
Gentiles engrafted into the true Tree Note hence O Seed of Abraham that inestimable benefit and blessing vouchsafed unto thee that goodness of God as Christ is called Hos 3.5 given to thee for thy good that riches of God wherewithall he hath end wed thy nature that honour of God as Christ is called 1 Pet. 2. wherewith he honours the 〈…〉 even that honour that comes of God only Joh. 5.44 This is no ground of priding 〈…〉 â—hâ—t the Most High God hath condescended to stoop and take up the fallen Man and neâ—â—◠〈…〉 by the fallen Angels it 's rather an Argument for our greater humiliation and abasâ—â—â—â—â—f our 〈◊〉 in consideration of our unthankfulness our apostacy and our greater misery 〈…〉 need â—reater mercy when our fallen humanity could not otherwise be repaired than by the 〈…〉 God â—ssuming it and laying hold upon it Note here where Ch â—st's 〈◊〉 begins when men begin to be the children of Abraham when men believe in thâ— Lord Jeâ—â—â— Christ Thus Faith in Christ makes a Child of Abraham and Abrahams Seed Gal. 3.7 and they who are Christs are Abrahams Seed then begins Christ's Kingdom Isa 41.10 Observ There is Faith in the Father which must precede Faith in the Son Hebr. 11.6 The Father who gave them c. Joh. 10. He takes not hold of the Angels but takes hold of the Seed of Abraham The words may be considered also conjunctim or joyntly He takes not the Angels but the Seed of Abraham He no where in all the Scripture is said to take the Nature of Angels or to lay hold of the Angels but every where in Scripture is said to take on him or lay hold upon the Seed of Abraham Exhort Yield our selves to the attraction and drawing of the Lord Jesus Christ if we yield our selves unto Christ he blesseth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And is there not great need Is there not a contrary drawing Jam. 1.14 have we not need to be drawn to the right hand Heaven-ward and God-ward when our own flesh draws us to the left hand to the Devil towards hell what else means Samlah of Masrescha the drawing to the left hand of vanity and Saul of Rehobah i. e. hell it self whereunto leads the broad way Sign 1. Whether Abraham's Seed Abraham's Seed are of Abraham's house and family See Notes on Gen. 12. 2. Abraham's Seed is prolificative full of the fruits of Righteousness Rom. 9.27 Repreh 1. Who mistake their estate and take themselves to be Abraham's Seed and born of the Free-woman Gal. 4.28 when indeed they are of Ishmael Repreh 2. Who presume on Christ's taking hold of them and neglect themselves let such know that the Lord promiseth to keep thee in all thy wayes Psal 91.11 12. Our Lord was aware of this Matth. 3. Thy way lies between fire and water 2 Esd 7. He hath made thee no promise to keep thee if wilfully thou go out of thy way and run into the fire and water or suffer the evil spirit to cast thee into them The Lord layes not violent hands upon us to uphold us whether we will or no Thou lyest still in the water of concupiscence and cryest out Lord help me Lord save me So did the silly fellow who cryed out to Hercules to help him out of a flow he answered him set thy shoulder to the Cart and whip on thy Horses and then I will help thee use what means God hath outwardly put into thy hand he hath given thee senses and reason and understanding make use of them St. Peter bids the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. Gen. 20.6 I kept thee Job 33 14-30 If God would give me Grace Thou lookest for some irresistible power which was never given to any man from the beginning of the world to this day nor ever will be Rusticus expectat dum defluat amnis at ille Labitur labetur in omne volubilis aevum Repreh 1. This may justly blame those who mistake their own estate c. See Notes on Rom. 7. Repreh 2. Those who will needs be the Seed of Abraham yet complain of impotency and weakness do they consider the mighty power of God imparted to the Seed of Abraham Ephes 1. Do they not read in the Text that Christ takes upon him and taketh hold of the Seed of Abraham Yea do they not remember that great and precious promises are made That in Abrahams Seed which is Christ Gal. All generations of the earth shall be blessed NOTES AND OBSERVATIONS UPON HEBREWS II. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sins of the people THat which of all other things most offended the Jews in the whole dispensation of Christ in the dayes of his flesh was the mean rank wherein he lived and the execrable death he died 1. As to the former they expected a Messiah such as they understood the Prophets to foretell in the pomp and state of a worldly King 2. As to the latter they were prepossessed that the Messiah was not to die but to abide for ever as Joh. 12.34 and afterward reproached the Christians as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God and therefore our Apostle labours most in the proof of this that Christ must die for which he shews cause vers 10-14 15. and that he must die such an execrable death Phil. 2. In these words he resumes the same Argument and gives other Reasons of it which he infers from the former words for in that he took part of flesh and blood and took upon him the Seed of Abraham thence it became him as in death to be like unto his brethren so in all things else behoofful for Abrahams Seed and befitting him who supports and succours his brethren This the Apostle proves from the end of his similitude and likeness to his brethren that he might be a mercifull and faithful high Priest And that in regard 1. Of God in things belonging unto God 2. In regard of Men that he might make reconciliation for the sins of the people 2. He proves this from the adjunct ability and fitness to succour his brethren herein from his experience of their sufferings for in that he suffered being tempted he is able also to succour those who are tempted In this 17th verse we have these Axioms 1. It became Christ in all things to be like unto his brethren 2. It so became him that he might be a merciful and faithful high Priest in things belonging to God 3. Such an high Priest he must be to make reconciliation c. 1. It became Christ in all things to be like unto his brethren Wherein two subordinate Axioms are contained 1. The children of God the Seed of Abraham are Christs brethren 2. It became Christ in all things
order of Melchizedech These two kinds of Priesthood although they differ between themselves yet have they also wherein they both very well agree They differ thus 1. Aarons Priesthood was of the Old Testament Melchizedech's of the New Testament 2. Aaron is a Priest to whom were successors Melchizedech was without a Successor a Priest for ever 3. Aaron was made without an oath Melchizedech was a Priest made with an oath 4. Aaron was only a Priest Melchizedech was King and Priest Yet they both agree in this that they made reconciliation for the sins of the people and made intercession to God for them Only what Aaron did typically and outwardly Melchizedech performs inwardly and spiritually All these ye have Chap. 7. where the Priesthood is clearly handled I shall therefore speak briefly here of all Now if it be enquired unto whether High Priest our Apostle here alludes it's evident that the Act here to be performed is common to both Heb. 5.1 and 8.3 Reason For Gods honour For although sin had entred into the world yet were there spiritual Sacrifices of Prayer and Praise due unto God which could not be offered up without the Mediation of the High Priest 2. Mens necessity required it especially since sin entred into the world Observ 1. Note here the preheminency of Christ in his Priesthood he is the High Priest If we consider him as a King he is a king of nations Jer. 10. The prince of all kings of all the kings of the earth Revel If as a Prophet the chief of the Prophets a prophet like Moses Deut. 10.15 whom the Lord prefers before all the Prophets Numb 12. Col. 1. That ina ll things he might have the preheminency in him it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things visible and invisible to reduce them unto Christ as to their head Eph. 1.10 Observ 2. we have here the accomplishment and fulfilling of divers types in the Old Testament figuring out Christ unto us What was meant by the first born Priests in the Family but Christ the first born of every creature What was Aarons Priesthood or Melchizedechs and the execution of their office in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof Aaron a mountain a Teacher Eleazar Abiathar Zadoc Josua the son of Josedec Observ 3. Note here whence the true Believers obtain the high office of a royal Priesthood unto God even through Jesus Christ the High Priest who Revel 1.6 Makes us kings and priests unto God his Father This was intended at first to be a common office for Gods believing and obedient people for so he promiseth Exod. 19. And when the fulness of the Gentiles comes in Esay 61.1 Ye shall be priests But every Priest must have somewhat to offer Hebrew Alas I fear we have many of us too much to offer Have we offered up our free-will Offering our trespass Offering our daily burnt Offering The Wise man tells us of many Offerings Ecclus. 35.1 These no doubt are the most acceptable Sacrifices when the man offers not alienam carnem but suam mactat voluntatem they are the inward offerings which most please our God who is a Spirit when we mortifie and kill the concupiscences and lusts which rebel against the Law of our God So that he who keeps the Law offers Sacrifice enough such are all acts conformable to the Will of God acts of obedience justice charity temperance c. It is the saying of one of the pious Ancients Verum sacrificium est omne opus quod agitur ut Sancta societate Deo inhaereamus c. Obedientia mactat propriam voluntatem judicium Deo quae Sané rationalis hominique intima atque ideo nobilissima est victima ac gladio praecepti se mactat All these Sacrifices offered up by the Spiritual Priests are acceptable unto God through Jesus Christ the great High Priest Exhort By him therefore let us offer up unto God the Sacrifice of Praise Heb. 13.15 16. But it 's necessary that he who must discharge an office of such importance as of a Mediator and High Priest between God and Man be qualified for that office and the qualification is Mercy and Faithfulness Exhort Offer up our Sacrifices unto our God as becomes those whom the High Priest makes Priests unto his Father See Notes on Zephany 1. 2. Christ must be a merciful high Priest Mercy is a kind of sorrow which proceeds from the consideration of anothers miseries And thus the Lord Jesus very often is said to pity and to have compassion on the miserable 1. This sorrow befitted Christ as the High Priest Heb. 5.1 2. in regard of the ignorant and erring man while he condoles with him and takes pity on him 2. In regard of God who knows we are but dust Psal 103. Object But what need was there that Christ made man should be a merciful high Priest Do we not read Psal 145.9 That the Lords mercies are over all his works And what need then was there that the Lord Jesus should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very man or true man Phil. 2.7 that he might be a merciful high Priest according to his Divine Nature he is and ever hath been merciful I answer There was no need indeed that the Lord should be made man in regard of the Mercy which he hath ever in his Divine Nature but in respect of the humane nature in him yea the humane nature is more capable of mercy as among men mercy is defined a sorrow arising from some evil which befalls another either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destructive to him or troublesome to him which sadness involving in it imperfection and disturbance cannot be properly attributed to the Divine Nature no more than repentance and grief Gen. 6.6 Wherefore if the Lord be said to be merciful it 's to be understood that he apprehends our misery and out of love inclines to help us out of it But that our God may be said properly to be merciful by condoling and compassionating our miseries it was needful that he should become man and so be made capable of this affection so that it might be applyed to his Deity Now having taken on him the Humanity what we read in the Poet Haud ignara mali miseris succurrere disco may be truly said of him Observ Greatness and Goodness Majesty and Mercy they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they well agree in the great High Priest The High Priest was the great and supreme Judge among the Jews Deut. 17. a Figure of Christ Act. 17. yet is he the true Judge and true High Priest most merciful For Quo quisque est major magis est placabilis ira Et faciles motus mens generosa capit Psal 138.6 Without though and yet Esay 57.15 See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. Note what an High Priest we
necessary that he be faithful also to him who committed it unto him So the things of God were committed unto the High Priest and he is faithful in those things God the Father made Christ an high Priest and committed the things of God unto him and Christ the high Priest was faithfull unto him that appointed him Hebr. 3.2 Both 1. In his inward humanity 2. In the inward sacrificing of himself and the sin it self in the believers who seek his grace and help The Reason why the high Priest must be faithful may be understood from consideration of the Covenant between God the Father and the Mediator which we have Psal 40.6 7 8. which our Apostle applyes Hebr. 10 5-9 Here the Father is understood vertually to stipulate and enjoyn the Lord Jesus Christ his Spiritual Priesthood and the faithful execution of it unto which stipulation he makes promise Observ 1. Herein we have our Lord Jesus Christ accomplishing and fullfilling his Priesthood faithfully which was typically enjoyn'd and faithfully executed by Moses and Aaron Hebr. 3.10 and promised to be raised up 1 Sam. 2.35 Jer. 33.18 Zach. 3.5 6 7. Observ 2. If Christ be a faithful high Priest then ought we and all believers also whom he makes Priests unto God to be faithful in execution of our Priests Office we have many kind of offerings to offer unto God of which mention is made before our free-will-offering sin-offering the whole burnt-offering prayer and praises let us be faithful to our God in these Exhort Be faithful one to other in things belonging unto men See Notes on Zeph. 1.7 houses full of deceit c. in medio libro Repreh Our unfaithfulness in so great an Office as the Priests is when we are initiated unto that Office and by Baptism consecrated unto God to sacrifice and consume the whole body of sin continually mortifying all our evil and corrupt affections and we keep part of it to our selves to deal so with God as the Poets say of their Prometheus that he ate the fat of his Sacrifice himself and gave Jupiter the bones to spend their strength of youth in voluptuousness c. Job 21.24 and lay the old bones upon Gods Altar Was not Eli the high Priest rejected of God for his unfaithfulness in that he honoured his Sons before God 1 Sam. 2. And did not the Lord promise to raise up a faithful Priest which was indeed Christ himself and shall we think that now when Christ is raised up that faithful and true high Priest he will suffer his Sons who are all those who are given unto him by the Father that he will suffer these to mince and steal Gods Sacrifices and take them to themselves That he will suffer us to offer half or some part of the body of sin and hide the rest and keep it for our selves Is not Christ the faithful high Priest the faithful Witness also of our thoughts and can any secret actions be hidden from him Do not they hope this who say their sins are covered when yet they retain guile in their spirit these are properly Hophnites i. e. such as cover their sins so Hophni signifieth co-operiens let such Hophnites know that they shall not prosper He that covereth his sins shall not prosper Let such as these bless themselves as if that blessedness belonged to them which the Prophet David speaks of and the Apostle interprets Blessed is the man whose iniquities are forgiven and their sins covered Psal 32.1 Rom. 4.7 Let these go boldly on in their sins while they retain guile and unfaithfulness in their spirits their pretence of assurance of Faith is boldness and presumption not true Faith like Phineas which signifieth boldness of face the brother of Hophni both false and unfaithful in their Priests Office first hiding and covering their sins with a covering that is not of Gods spirit Isa 30.1 that 's Hophni and then bold and presumptuous as presuming themselves blessed because they fancy their sins to be covered while yet they have guile in their spirits and that is Phineas but the Lord threatens they shall both die in one day Like unfaithfulness is justly to be charged on them who think it enough in things belonging unto God to serve him with their mind and their heart as they pretend when yet in regard of real performance they are altogether defective yea false and unfaithfull Aiunt quidam satis habere se deum corde animo suspiciatur licet actu minus fiat saith Tertullian in his book de Poenitentia that is saith he Salva castitate matrimonium violare to break wedlock yet to keep ones chastity to temper a poysoned cup for his Father yet salva pietate without breach of duty and reverence to his Father and such as these saith he without prejudice to their pardon shall be thrust down to hell while they sin without prejudice to Religion and the fear of God Will any man believe his Wife if she shall say Husband my mind is with you while she prostitutes her flesh to another man Our Lord Jesus must be a merciful and faithful high Priest c. Both qualifications must meet in him who is our high Priest and the Reason may be from the office of his Mediatorship which is to be performed between God and Men and therefore as he must be mercifull unto men so he must be also faithfull unto God in things belonging unto God Whence it is that the Wise Man tells us that by mercy and truth or faithfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is purged Prov. 16.1 being both necessary and in order to the work of reconciliation Hence it is that the Lord Jesus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.34 not only the mercies of David but the sure and faithful mercies of David Observ In the Lord Jesus the due qualifications of a Mediator between God and Man mercy and faithfulness a rare temper and allay of one by the other a most merciful high Priest he is for men yet so that he is a most faithful high Priest in things belonging to God most merciful he is but his Mercy must not exceed terminos decentiae his Mercy must not degenerate and soften him into remisness but must be allayed by faithfulness towards God He is a most faithful High Priest in things belonging unto God But his faithfulness towards God must not make him rigorous and over-severe his faithfulness toward God must be bounded with mercifulness toward men Observ 2. Note here a glorious pattern and example in the Lord Jesus Christ to be followed by all those who undertake to be umpires in differences and mediators among their Brethren 't is possible humour affection and too much lenity may sway us towards our miserable Brother But remember Ecclus 23.3 Thou shalt not countenance a poor man in his cause Chald. Paraph. Thou shalt not pity him in judgment as Levit. 19.15 Thou shalt not countenance the face of the great man 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom
c. yet note here the great humility of those under the Gospel they take not to themselves those Titles which the Lord gives them Abraham a friend of God dust and ashes Jacob art thou greater than our Father Jacob John 4. How great was he I am less than the least of all thy mercies Paul rapt up into the third Heaven yet 1 Cor. 15.9 I am the least of all the Apostles yea Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than the least of all Saints Abigail a wife an hand-maid to wash the feet of the servants of my Lord so the Blessed Virgin he hath regarded the low estate of his hand maiden Observ Hence discover the service of sin 1. It 's a foul service 2. It 's unjust 3. The misery of such servants 4. The service of sin abaseth and dishonours the most noble Observ Hence appears the pressing necessity and urgent need of him who alone can repair the breach and bring in restitution of all things according to the promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. The God of truth Esay Who is Amen the faithful witness he alone can remedy this great evil so much himself implies Luke 18. Shall he find faith in the earth Surely neither faith towards God and Christ such as it ought to be nor toward men as elsewhere he foretells Matth. 10. This was foreseen and foretold by Micah chap. 7.6 7. Now God's house being as I have heretofore shewn either his Tabernacle or his people The faithfulness of Moses in all God's house as a Servant is considerable according to God's House or Tabernacle which he was to build or according to God's Houshold which he was to rule and govern When according to the command of God whose servant he was and chief Surveyor or Master Builder he built the Tabernacle answerable to the pattern shewed him in the Mount Exod. He was faithful as a Servant in all that house when he ruled the people wisely and prudently according to the command of God Observ 1. There are vertues which are common to all estates among which faithfulness is one which extends it self to all men rich and poor high or low noble or ignoble bond or free Masters or Servants this is an universal seasin a leaven that must leaven the whole lump of mankind a tye that binds all men and every man one to another without which humane society must needs be ravelled and dispersed one man from another Observ 2. There is a kind of faithfulness that 's proper to every several rank and order of men So we read of a faithful High Priest vers 1. A faithful Minister Col. 1.7 Faithful children Tit. 1.6 A faithful Witness Revel 2.13 A faithful Steward 1 Cor. 4.2 A faithful Servant Matth. 24.45 Every one of these hath something or other proper wherein they are trusted and wherein they shew their faithfulness Observ 3. Note here that decent and due decorum that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that decency and comliness which the Lord requires to be in his Church such a decent order he hath set in it Ministers of the Letter Ministers of the Spirit ministration of life and ministration of death c. 2 Cor. 3. Eph. 4. He hath set in his Church first Apostles then Prophets c. Observ 4. The Lord requires no more of us than he hath trusted us withal every one is to give an account for himself if he have received little it 's required that he be faithful in that little Consol To the people of God in what estate or degree soever he hath placed them in his house he requires no more of them than that he trusts them withal he hath given them no great estate in the outward world nor will he expect an account of a great estate he hath given thee a small measure of spiritual goods suppose but one Talent be faithful in that he will require an account of no more than what he hath given thee if a servant he will not require an account as from a Master but as from a Servant I have heard a story of a natural an innocent who lived innocently whose constant saying it was Lord require no more of me than thou hast given me Exhort To be faithful servants to our Lord he is faithful to us a faithful creatour 1 Pet. 4.19 He is the faithful God that keeps Covenant Deut. 7.9 What an high commendation was it which was given of those who repaired the Temple 2 Kings 12.15 In the days of Jehoash they dealt faithfully and again In the days of Josiah chap. 22.7 and the same is reported of them 2 Chron. 34.12 They who repair the Temple the Tabernacle of God ought to be like these builders so faithful in reparing as Moses was in building the Tabernacle and whosoever are God's workmen are faithful Such are workmen that need not be ashamed 2 Tim. 2.15 It is true that Cyrus now ready to dye tells his Son Cambyses Son saith he It is not this golden Scepter that will preserve thy Kingdom but many friends are thy truest Scepter but think not saith he that men are born faithful nor are they by nature trusty they must be made faithful by bounty love and goodness So Xenophon Beloved we are not born faithful and trusty to our God The way to make a servant trusty and faithful is to trust him Ye pour water into a Vessel first to make proof of it He that is faithful in little is faithful also in much well done thou good c. Repreh 1. The Spouse unfaithful to her spiritual husband who yields her self to be corrupted by the false opinions of those who are ministers in Gods house not husbands to his Church 2 Cor. 11.19 20. Repreh 2. The busie bodies who deal in other mens affairs wherewithal the Lord hath not trusted them and mean time are careless of their own whereof they must give an account c. See Notes on Act. 2.37 The Germans complain of their beutefeus so may we and all the Churches Revel 16.1 13.14 Repreb Those unfaithful servants who tacitly accuse their Lord for not giving them strength My grace is sufficient for thee contra omne genus tentationis O but the violence of temptation is so great I cannot withstand it No whether shall we believe God or thee The Apostle tells us that God is faithful and will not suffer you to be tempted above what you are able 1 Cor. 10.13 2. Moses was faithful for the testimony of things that should afterward be spoken of These words contain one end of Moses's faithful service in the house of God that he might be a witness of things c. which may be diversly understood 1. That Moses was faithful that he might witness unto the people of God what was the will of God That as the Lord reveiled his will unto his servant John who bare record of the word of God and the testimony of Jesus Christ and of all things that he
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
ad finem Gow God was with these men not only at large according to that old Verse Enter presenter Deus hic ubique potenter But more strictly enabling them to be obedient in all estates to do good and suffer evil Thus the Lord was present with them enabling them from consideration of God's constant goodness towards them to believe he would be good still unto them enabling them to trust in him wait upon him he was with them also ready to do them good and protect them from evil Object But the Lord did not that good which was now needful for them they wanted water Resp The Lord well knew their wants and expected their Prayers for supply of them Psal 101.5 6. He knew the Manna present with them sufficient for the supply of natural necessity besides that the Lord may be with us and do us good he requires that we be with him 2 Chron. 15.2 Observ 1. Hence we may learn a good lesson not to make our own choice of any of God's ways or dealings towards us the Apostle's voice is soveraign Phil. 4.6 Where having laid this ground-work The Lord is at hand the Syriack word is the same with that Exod. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is with us near to us thereupon he exhorts Be careful for nothing but in every thing by Prayer and Supplication and Thanks-giving let your requests be made known unto God Then he tells us what good will come of it vers 7. Gideon thought God was not with him and the people because they were now under the power of the Midianites but the Angel tells him that the Lord was with him Judg. 6.13 So many a servant especially in the primitive times might think himself if he were made free but the Apostle teacheth them better 1 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though mayst be made free use it rather the ground of this is vers 20.24 Let every one in that calling wherein he is called therein abide with God Observ 2. The people of God may want many things needful for the natural life for a time it was Davids experience that he never saw the righteous forsaken c. And it s universally true never utterly forsaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but was not Lazarus forsaken for a time That the mercy of others may be exercised and the prayers of them who want may be put up unto God c. Observ 3. The Lord may be among his people though they abound not with outward things though in a wilderness where there is want of all things Zeph. 3.12 I will leave also in the midst of thee an afflicted and poor people and they shall trust in the name of the Lord So Hab. Thus we read of many holy men in great streights yet God was with them as with Isaac Jacob Joseph David Exhort We ought not in the times of straits to tempt God but wait upon him pray unto him c. 1 Cor. 10.9 Observ Hence it 's evident that the Lord Jesus had his being providence guiding and government of his Church before the appearing in the flesh for what here is said that their Fathers tempted me is to be understood of Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And this is the scope of our Apostle in the Text Thus vers 4. of the Chapter He is said to be the rock out of which being smit the fathers drank in the wilderness Hitherto we have heard how the Fathers of the Hebrews tempted God in regard of his Omnipresence Exod. 17.7 Is the Lord in the midst of us or not Come we now to consider their temptation of God in regard of his power This power of the Lord is tempted in regard of outward objects and works about them sometimes in regard of inward objects and works about them In regard of the former 1 King 20 22. So the Fathers of the Jews tempted the power of God ut supra 2. In regard of the latter when men question doubt or deny the power of God in effecting some inward work which he hath said he will do The fathers tempted the Lord in regard of his Power that 's evident out of Numb 14.22 where as also vers 11. The Lord complains of their unbelief and tempting of him thereby as distrusting his power as if he were not able to subdue their enemies and bring them into the Land of Canaan maugre all the opposition of the seven Nations which he promised to destroy that this was indeed the sin whereby they tempted the Lord in the wilderness appears by the place cited And that it was the same sin from which the Apostle here dehorts the Hebrews it 's evident if ye compare with the Text that application which the Apostle makes of it vers 12. an evil heart of unbelief And vers 18 19. and chap. 4. vers 2 3 11. not in regard of outward enemies for they were never more under them than now But that we may know how the Lord is tempted by unbelief in his power let us enquire what it is to believe in the power of God that so one contrary may discover the other The Christian Faith is carried to a twofold formale objecti it looks at two things in God not only truth in all his words as well commands threatnings c. as promises but also power and strength for the effecting and doing what is pleasing in Gods sight This the Apostle speaks of Col. 2.12 See Notes in locum See an example of this in Abrahams faith whose faith is the pattern of the true Christian faith as he is said to be the father of the faithful i. e. of those who walk in the steps of Abrahams faith Abraham believed that God would give him an holy Seed Gal. 3.16 Confer Notes on Gen. 15.5 6. Observ 3. Observ 1. Hence it 's evident that they who believe not that the Lord is able to subdue all their spiritual enemies and bring them into the heavenly Canaan they are truly said to tempt the Lord by their unbelief in the power of God Observ 2. Reason of the mighty works wrought by believers See Notes on Gen. 15. Medie Observ 3. Observ 3. The operative power of Faith Observ 4. An answer to the pretence of impotency Observ 5. The reason of that ungodly life at this day so visible so rank in that which we call the Christian world Men believe not the power of God so true a Prophet was St. Paul who foretold what manner of Christians this latter age should bring forth and the reason of it 2 Tim. 3.1 Observ 6. The reason of iniquity abounding Gen. 15. Observ 7. The reason of the ruines in the false Christendom Repreh Who glory in Gods presence with them in this or that Congregation and boast that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of us when yet in whomsoever he is of this or that Congregation their
in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he sware in his wrath c. or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rest and answers in the Psalm 95. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
holiness 3. To follow peace with all men and holiness Which last is enforced by a motive without which no man shall see the Lord. Enquire 1. what Peace is 2. what it is to follow Peace 1. Peace hath the name from knitting and uniting divers things together in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit Etymol Vide reliq in Notes on Rom. 12.18 Dulce bellum inexpertis War is sweet only to those who have had no tryal no experience of it but Dulce nomen pacis the name of Peace is sweet to us Who both 1. have had long fruition and experience of it and 2. who now begin to want it Sweet to all but the Sons of Belial who are enemies unto Peace It is a character of our Nation Angli amant dulcia the English love things that are sweet I hope therefore you will like well to be fed with the same spiritual food which ye love the Lord make it wholesom and saving unto our souls The only doubt is whether it be now seasonable or no in this time of War surely that it is for Peace is never out of season ever follow that which is good both among your selves and to all men 1 Thess 5.15 Now Peace is so good that Evil is opposed to it Isai 45.7 I form the light and create darkness I make peace and create evil And although War now be held by the most to be most seasonable yet it 's no otherwise good nor seasonable nor indeed lawful than as it is profitable unto Peace and thus 't is at the best but malum necessarium like some Medicines compounded of venemous ingredients as Treacle and some others that procure health so may War Peace This Peace we are exhorted here to follow the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is reckoned among the verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of a middle nature as Zeal and to be zealous for as we read of a good Zeal and it is good to be zealous in a good matter so of an evil Zeal So this word to pursue or follow signifieth an eager pursute in good or evil 1. In good as Deut. 16.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness righteousness shalt thou follow i. e. as we well turn it That which is altogether just shalt thou follow This pursute of Righteousness is no lost labour for Prov. 15.9 The Lord loveth him that followeth after righteousness That pursute of man and love of God have an answerable effect for he who followeth after righteousness and mercy findeth life righteousness and honour Prov. 21.21 2. The word is used also in ill part as for the eager pursute of an enemy Levit. 26.17 There the Lord threatens that if they shall not pursue and follow after righteousness I will saith he set my face against you and ye shall be slain before your enemies they that hate you shall reign over you and ye shall flee when none pursueth you And whereas he that followeth after righteousness is bold as a Lion The Lord threatens those who follow it not Levit. 26.36 I will send saith he a faintness into their hearts and the sound of a shaking leaf shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth Thus Deut. 28.22 The Lord shall smite thee with a consumption and with a feaver and with an inflamation and with the sword and with blasting and with mildew and they shall pursue thee until thou perish and vers 45. All these curses shall come upon thee and shall pursue thee and overtake thee till thou be destroyed So that where there is not the first pursuit there will be the latter where there is no following after righteousness there the Sword Famine and Plague will follow according to the Jews Proverb where there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to this providence we may refer our long lingring Plague our great variety of diseases and the Sword hanging over our heads now like that of Damacles as it were by an hair These all these eagerly pursue and follow us because we have not eagerly pursued and followed after righteousness mercy and peace And in this sence our Apostle here exhorts us to the eager pursuit of peace to the same purpose the Psalmist Psal 34.15 Seek peace and pursue it See the reason of this point in Notes on Rom. 12.18 Observ 1. The blessing of peace is gone or going away and must be followed and overtaken by us as lost or hid and must be sought Seek peace Psal 34.15 The way of it is not known upon earth however we think our selves a wise and understanding people for so we pray that God's way be known upon earth I have taken away my peace from the people even loving-kindness and mercies Jer. 16.5 Observ 2. We are by corrupt nature of a wild unsociable and unpeaceable disposition we fall short of the true peace and therefore we are here exhorted eagerly to follow and pursue it Such a condition Zophar describes Job 11.12 Observ 3. An argument of our fall even the Philosopher himself could observe it from man's unquiet and unpeaceable disposition man is otherwise now than he was and we shall be more stupid than he and see less than purblind nature if we take not notice of it the God of peace made man like himself a peaceable creature and whereas he hath given natural weapons unto other creatures he hath sent man unarmed into the world Whereas other creatures though armed can live peaceably in their kind and among themselves Saevae inter se conveniunt ursae Men alone unpeaceable in their kind invent Arms and Instruments for their own mutual ruine and destruction So that all men seem not to be of one and the same making it 's the Prophet's collection Mal. 2.1 Have we not all one Father hath not one God created us Why do we deal treacherously every one against his Brother He implies that if we be of one making we should live peaceably and lovingly one with another not circumvent one another by treachery not destroy one another It is our Saviours argument John 8.42 If God were your Father ye would love me for I proceeded forth and came from God We are Brethren and therefore should love one another Abraham's argument to Lot an evident argument that while we are unpeaceable hateful and hating one another we are estranged from our first creation and degenerate and new begotten of the Devil Joh. 8.44 Repreh Who follow not peace with all men but live only to themselves unsociable men Non nobis solum nati sumus Timones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-haters enemies of mankind who please only themselves These are so far from living peaceably with all men and following peace with all men that they estrange themselves from all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal Laban But far more to blame are they
Salvation to lead us out and in out of our selves and then in That he may reign and rule in us 3. Jesus Christ is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a world or age and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word he is the same for Ages or Generations for worlds to come So that as yesterday signifieth all time past and to day the present time so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever signifieth all time to come and that is the day of eternity so the Scripture speaketh though we do not English it so 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin hath in diem aeternitatis for the day of eternity The truth of this appears evidently by manifold Scriptures which testifie this truth of Christ 1. Sometimes of himself 2. Sometimes of his offices in the Church 1. Of himself these and the like Scriptures witness which are spoken of Christ the mercies goodness righteousness truth of God c. His mercy is everlasting and his truth endureth to all generations Psal 100.5 Psal 119.42 Thy righteousness is everlasting i. e. thy Christ whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. Psal 139.24 The everlasting way everlasting life 1 Joh. 5.20 Vulg. Lat. Pater futuri seculi Vatablus Pater aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 9.6 One of the names is the everlasting Father who is the Son of God and that Son abideth for ever Joh. 8.35 Heb. 7.24 This man continues for ever and vers 25. He ever liveth to make intercession I am with you to the end of the world c. There is no reason for this a priori according to the Divine nature of Christ for so he is God immutable and eternal aeterno nihil est prius But as God-man there is reason 1. On God's part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his promise and oath Heb. 6.18 which oath is alledged as the ground of Christ's eternal Priesthood Hebr. 7.20 21. 2. On man's part the necessity of an eternal Saviour and Intercessour and of this the Apostle speaks Hebr. 7.25 Observ 1. Hence then it followeth that Christ is God it is a propriety of the Deity to be for ever Gen. 21.24 Abraham called upon the name of the Lord the everlasting God The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the God of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text signifieth also the world but the LXX here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God and the Apostle Rom. 16.26 ascribes that attribute unto God According to the commandment of the everlasting God thus Esay 9.6 Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting Father or Father of eternity And the Son of God abideth for ever Joh. 8.35 And in the Text is said To be the same for ever Observ 2. Christian Religion is of eternal duration and will last with the Subject and Author of it for ever contrary unto the assertion of some enemies of it in the primitive times fati fatui assertores as Marsil Ficinus calls them who durst foretel that it should last only three hundred sixty five years and then vanish The Reason of this appears from the duration of the object And the mercy of the Lord endureth for ever Psal 100.5 His truth is from generation to generation Psal 117.2 The truth of the Lord endureth for ever The Gospel is an everlasting Gospel Rev. 14.6 And that a plain and simple truth no falshood in it it is composition and mixture that makes things less durable and lasting Now 2 Cor. 1.19 The Son of God Jesus Christ is not yea and nay there is not affirming and denying no there is no contradiction in him or in his Gospel but a constant asseveration and affirmation of truth In him was yea There is no lye of the truth 1 Joh. 2.21 27. The anointing is truth and is no lye Observ 3. Then neither is there nor shall there ever be any other Religion than the Christian Religion which shall last for ever And the reason is evident because it is not man's work and therefore it cannot but last for ever Act. 5.38 Gamaliel tells the Jews touching the Gospel If this counsel or this work be of men it will come to nought as the Doctrine of Theudas and Judas did ver 36.37 Such is the vanity and short continuance of humane inventions of what kind soever many old Heresies have nothing left of them but a name Some Writers have lived to see their own errours or have been so ingenious and honest as to write their retractations and acknowledge their errours Others in love with their own brain-work Natura dum nascentur probant have transmitted them to posterity they are taken up upon trust for truth which because they have gotten some years to credit them they have gotten withal some authority with us as if they were the truth it self whereas indeed their Authors have been in the dark and left their writings behind them to posterity as Rats and Mice and other Vermin in the night leave their dung behind them which afterwards is discovered by the day and the day of the Lord will discover these excrements of brain-sick men their false opinions their made holiness when they shall be swept out as dung The Apostle highly esteemed of his Circumcision and legal righteousness and his zeal so fervent that he persecuted the Church till the day appeared and then he esteemed all but dung that he might win Christ Phil. 3.8 Yea what one age yea perhaps a few days men cry up for a truth another if not the same decryes as fast as an errour and a lye The best of them are but the inventions of men or if there be any thing of God in them man's work put to it spoils all and they are but fruits of the tree of knowledge of good and evil fair to the eye but bitter to the tast Plants that are not of our Heavenly Fathers planting none of them fruits of the tree of life that 's Christ and his truth which lasts for ever This is worth our consideration in these days when so many cry out Truth Truth when God knows they know not what the truth is for since they live in their sins and depart not from them as 't is evident they do it is impossible that they should understand the truth 2 Esdr 5.1 Dan. 9.13 Yet 't is strange to see how violent many are in prosecution of that which they call truth even to the persecuting of truth it self if it be in their power so to do The Apostle gives a true character of such Jud. vers 10. They speak evil of those things which they know not but what they know naturally as bruit beasts therein they corrupt themselves But the time shall come when the glory of the truth shall confound the persecutors of it so that they shall for shame cast away
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour or Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezâ—â—h 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
Lord did give himself for us was this viz. that he might deliver us ab hoc instante seculo malo Gal. 1.4 Which words St. Paul himself doth thus interpret He gave himself for us that he might redeem us from all iniquity Tit. 2. Such therefore as are redeemed from their vain conversation by being conformable to his death such as have washed their cloaths and made them white in the blood of the Lamb must keep themselves that the wicked one touch them not that they be not again defiled with the pollutions of the wicked world Lest the Proverb should in them be verified The sow that was washed is returned to her wallowing in the mire And seeing this pollution is omne factum dictum concupitum contra legem Dei we are required to keep our selves pure and undefiled from every one of these Therefore Origen in his tenth Homilie upon Leviticus hath left unto the Church this grave instruction Jejuna à malis actibus abstine à malis sermonibus contine te à pravis cogitationibus 1. First fast from evil deeds for if thy deeds be evil thou mayst be spoke of as an evil doer yea thou canst not say with him whose example thou art required to follow what evil have I done 2. Secondly abstain from every word that 's evil for seeing an account shall be given for every idle word St. Peter's counsel may be good advice Refrain thy tongue from evil and thy lips that they speak no guil 1 Pet. 3. For if any man among you seem to be religious and refraineth not his tongue but seduceth his own heart his Religion is vain 3. Thirdly contain thy self from wicked thoughts for seeing he which doth but look upon a woman to lust after her hath committed adultery in his heart already And seeing God is a searcher of the heart and reins Remember what is written in the Law Thou shalt not covet In the Apocalypse we read that the Saints were cloathed in white which St. John interprets the spiritual robes of innocency For in their mouth there was found no guil for they were without fault before the throne of God Rev. 14.5 These are patterns for our imitation for be ye wise as servants but innocent as doves Matth. 10.16 Do good and let your life be innocent for this is the upright service which God requires at your hands For what doth the Lord thy God require of thee O man but to do justly to love mercy and to walk humbly with thy God Mich. 6.8 This is that old that good and that right way which Samuel shewed unto the house of Israel saying only fear the Lord and serve him in truth with all thy heart 1 Sam. 12. This is that pure and undefiled Religion before God and the Father which shall be recompensed with immortal glory for neither hath eye seen nor ear heard neither hath is entred into the heart of man what God hath prepared for them that love him that live a blameless and innocent life according to God in Christ Jesus To whom be glory and power now and for ever Amen NOTES AND OBSERVATIONS UPON JAMES II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Sic loquimini sic facite sicut per legem libertatis incipientes judicari So speak ye and so do as they who shall be judged by the law of liberty THese words are hortatory and the conclusion of the Apostles general exhortations and dehortations begun vers 1. of this Chapter which I render in this order My brethren have not or detain not the faith of the glory of our Lord Jesus Christ in or with respect of persons i. e. ye believe that the Lord Jesus Christ is received up to glory detain not his faith in unrighteousness Rom. 1.18 Such is that respect ye have of different qualities which are not considerable nor belong to the faith of our Lord Jesus Christ In civil Judicatories he is a corrupt judge who respects persons for wealth gay apparel or any other thing than the merits of the cause or neglects any one for his poverty mean habit or any other thing than the merits of the cause in question before him And even so in Christianity if evil men be regarded for by-respects of wealth or fine cloaths or good men disregarded for the want of these which belong not to Christianity nor are therein considerable Certainly they who so do respect persons and are partial and judges of evil thoughts are ill principled ill-minded men Such respect of persons is no doubt against the Faith of our Jesus Christ He became poor that by his like poverty he might make many rich towards God and hath chosen the poor of this world rich in the faith and heirs of the kingdom c. Whereas wicked rich men oppress the Church of Christ and bring them into suits of Law Whence it comes to pass that the name of Christ is blasphemed This respect of persons is against that Royal Law thou shalt love thy neighbour as thy self If any one except and say I observe in all things else that Royal Law The Apostle answers him If any man shall keep the whole law and offend in one point he is guilty of all For the whole law is as a chain continued by many links whereof if one be broken the whole chain is broken And therefore the Law of God is united by copulatives at least the second Table Deut. 5.17 Thou shalt not kill Neither shalt thou commit adultery Neither shalt thou steal Neither shalt thou bear false witness Neither shalt thou desire thy neighbours wife Neither shalt thou covet thy neighbours house c. And the several books of Gods Word are coupled together with ו implying an union For the whole Word of God is as one glass of righteousness Jam. 1. which if broken the whole Glass is broken though every part of the glass be not broken Besides since the Law-giver with equal authority hath given the whole Law and every particular Precept he who breaks any particular precept contemns the authority of the Law-giver as well in all the rest as in that one The Apostle concludes this exhortation with the words of the Text as a general sentence reaching the whole duty of man especially towards his Neighbour to be exercised in words and deed So speak ye and so do as they who shall be judged by the law of liberty So ye have the connexion of these words with the former In which words we have these divine Axioms 1. Christians have a law 2. That law is a law of liberty 3. They ought so to speak as they who shall be judged by c. 4. They ought so to do as they who shall be judged by that law of liberty 5. They ought so to speak and so to do as they who shall be judged c. 1. Christians have a Law The same people of God have divers names they are called by the Apostle 1. Chap. 1. vers 2
lest as the Flood surprised those of Noah's Generation while they were eating and drinking c. so the men of this Generation should be taken at unawares when the Son of Man shall come of which I have spoken 3. It 's here used to shew the severity and mercy of God in his common judgements punishing the ungodly delivering the righteous not sparing the old world but saving Noah The whole Chapter is prophetical touching the false Prophets that should arise in future times having denounced judgement and damnation unto the false Prophets and their followers vers 3. from the 4th verse to the end of the 9th he confirms the just judgement of God by three Examples 1. Of the Angels that had sinned vers 4. 2. The old world vers 5. 3. The Cities of Sodom and Gomorrah vers 6. Unto both these latter examples of Judgement he opposeth two instances of Mercy 1. The one of Noah in the Text whom the Lord then saved when he brought in the flood upon the world of the ungodly 2. The other of Lot whom he then delivered when he turned the Cities of Sodom and Gomorrah into ashes So that this whole Paragraph Pericope from vers 4. inclusive to the end of the 9th being a connex Axiom or affine connexo as the Logician calls it or a conditional proposition the antecedent part of it is contained in the 4 5 6 7 8th verses the consequent part in the 9th verse If God spared not the Angels c. Then the Lord knows c. Ye perceive then the posture of the Text it is a part of the antecedent and therefore it may be considered either 1. in it self or 2. with reference unto the foregoing words as a dissimile The Text being considered in it self contains these divine truths 1. The Lord spared not the old world 2. The Lord saved Noah the eighth preacher c. 3. The Lord spared not the old world but saved 4. The Lord brought in the flood upon the world c. 5. The Lord saved Noah bringing in or when he brought in the floud upon the world of the ungodly 1. What is the world 2. What is the old world 3. What it is to spare 1. The world though diversly taken in Scripture is here understood to be the ungodly of the world as in the end of the verse the world of the ungodly 2. The world of the ungodly is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn old the old world Others understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rude ignorant and foolish world for so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue old signifie foolish simple rude ignorant Others read it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch which sounds imperious or which desires rule to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist And 1. The world before the Floud might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old as being the first age of it Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude ignorant or foolish as having fall'n from the Wisdom of God whereof they were partakers and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.4 Or 3. It might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperious or desirous of rule because the Giants of that age began to usurp authority and power and to oppress all the meek of the earth The Wise man compriseth all these significations together Wisd 14.6 there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperious proud great Eccles 16.7 He was not pacified toward the old world there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old who fell away here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as fell from God in the strength of their foolishness there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ignorant and foolish world Or the world may be said to be old Either 1. In regard of time as that which in time was before this present world Or 2. As it was typical and representative of that old perishing world of iniquity the old corrupt understanding will and affections and whole conversation 3. The word we turn to spare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinu abdere insinuare complecti amore as Deut. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to shut up or cover the eye whence it notes sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from punishment or vengeance to pardon and forgive to wink at offences And because the affections are attributed to the eyes which appear in them as we discern by the eyes of a man whether he be well pleased or offended as even the beasts themselves can discern it Hence the Scripture expressing the phrase to be merciful or not merciful saith Mine eye shall spare or not spare Ezech. 20.17 Their heart went after their idols yet mine eye spared them from destroying them neither did I make a full end of them in the wilderness Deut. 7.16 Thou shalt consume all the people thine eye shall not spare When therefore the Lord is said not to spare the old world we may understand that he would no longer be merciful unto the men of that age no longer cover their sin no longer pardon and forgive no longer protect and hide the world of the ungodly no longer wink at them his eye shall no longer spare them The reason in regard of the old world or judge of the world 1. In regard of the old world it self it was grown old in wickedness they had violated the whole duty of man for whereas the whole duty of man is contained in those three Adverbs Tit. 2.12 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Gen. 6.1 2. They were lascivious 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra vers 4. Giants in the earth and vers 11. the earth was filled with violence 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 5. The imagination of the thoughts of his heart were evil c. And the earth was corrupt before God viz. with pollution of idols as when Israel had committed idolatry Thy people saith God have corrupted themselves Exod. 32.7 How they have made them a molten calf and worshipped it vers 8. 2. In regard of the Judge of all the world Gen. 18. who knew their manifold or great transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and the weighty sins of the mighty men Amos 5. whose patience was now wearied after he had so long in vain waited for repentance 1 Pet. 3.20 From hence issued the decree to destroy the old world Gen. 6.7 that so potentes potenter tormenta paterentur those mighty men should be mightily tormonted as the Wise man speaks That this concerns us no man will question because whatsoever things were written were written for our learning Rom. 15.4 All Scripture is given by inspiration that the man of God might be made perfect c. But that this Scripture most neerly concerns us and our times I have lately shewn and shall now remember you and add further proof
unto what I then delivered vide Conc. in Gen. 6.14 Matth. 24.37 38 39. 2 Pet. 3.5 6 7. 1. They are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word as the Lord decreed to destroy the old world and when the time came that he had appointed he spared it not So the Lord hath decreed to destroy the present evil world and reserves it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word until the time he hath appointed And as then he spared not so neither will he now spare that as when the old world had wearied his long suffering then the decree brought forth So now 2. As the old world is opposed to the world that now is 2 Pet. 3.6 7. So likewise the old world is opposed unto the new heaven and the new earth wherein dwells righteousness vers 13. and what old world must that be but the world of iniquity Jam. 3.6 which lies in wickedness or the wicked one 1 Joh. 5.19 Whether we understand the world of ungodly men in concreto or in abstracto the world of ungodliness and iniquity Certain it is as the Lord spared not the old world so neither will he spare this 1. Not the world of ungodly men The reason why the Lord will not spare this evil world of ungodly men is taken from the Analogie and resemblance it hath unto the old world For as Noah's days return a new so in reason the old world the world of iniquity that must return with it and that the same old world of iniquity is returned anew and that cum faenore with a large improvement and increase no man so blind but evidently sees it 1. We have the luxury lasciviousness and intemperancy of the old world 2. We have the violence much more he that was made to be as it were homo homini Deus as it were a God unto his neighbour is now become homo homini daemon 3. We have the idolatry of the old world both outward and inward 1. The old outward idolatry is only covered with a new name the thing the same for though the Romanists can distinguish between idolum and imago c. See Notes on 2 Cor. 5.17 2. Our inward idolatry much more 1. The false God Mammon wealth and riches which is the great Idol which most men almost ex professo worship and covetousness is idolatry 2. The Idol Tammuz i. e. voluptuousness which Vulg. Lat. calls Adonis Ezech. 8.14 Mulieres plangentes Adonidem 3. The Idols in our hearts Ezech. 14 3-7 4. We have the same if not greater imperiousness every man thinking himself fit to rule all others and ambitious of such authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when hardly one of a thousand is fit to rule and most commonly the fruitless shrub the briar is more desirous of rule than the fruitful fig-tree vine or olive Ecclus 38.27 5. Another reason is God is the same both in the former and latter world the same just Judge and there is the same reason of his judgements both denounced and issuing forth against the old world and their sensuality violence injustice ungodliness impenitency and abuse of Gods mercy patience and long-suffering Add Gen. 7.4 The Lord will destroy all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. Every thing that exalts its self 2 Cor. 10.5 Observ 1. The Spirit of God here useth an example of the old world to warn this after world of the destruction Examples of both kinds are vitae fulcimina notable props of life if good encouraging us to the like good if evil terrifying us with the like evil The Lord therefore is wont to make the former evil doers examples unto after ages lest they become like unto them So Jer. 7.12 Shilo Hos 11.8 Admah and Zeboim and 2 Pet. 2.6 the old world Sodom and Gomorrah are examples to those that live ungodly Observ 2. God the Maker of the world is not a meer natural agent such an one dcstroys not nor can destroy his own work his action is uniform but God is a free Agent so that as he hath made so he can and will marr and destroy the work of his own hands especially that which hath first depraved and marred it self as Esay 27.11 it is a people of no understanding therefore he that made them will not save them and he that formed them c. And Gen. 6.7 I will destroy man whom I have created Observ 3. If the Lord spared not the foolish and ignorant world that had little or no knowledge of God and Divine things how much less shall he spare the great knowing world and the teachers of it who are turned from the way of truth errantes in errorem ducentes There is a threatning of the Chemarim Zeph. 1. which hath had in part and must yet have accomplishment 2. As the Lord will not spare in concreto the world of ungodly men So neither the world of iniquity in abstracto Mysticé Observ 1. There is a world of iniquity Vetera sunt veteris hominis vitia saith Anselm these are called old sins Psal 79.8 2 Pet. 1. Sometimes the old man an old garment the old corrupt understanding the old perverse will c. See Notes on 2 Cor. 5.17 moral old things Reason threefold ibidem The Lord will not spare this old world it is his main design to destroy it Dan. 9.24 Amos 9.7 8. The eyes ef the Lord are against the kingdom of sin it must not reign in our mortal body Rom. 6. Observ 2. As there is an old world so is there a new world a new heaven and a new earth 2 Pet. 3. The Lord promiseth a new world a new state of things Esay 42.9 New things these are to come to pass unto a people that shall be born Psal 22.31 1 Pet. 1.23 A people that should be created a new Psal 102.18 Born of the Spirit and renewed and created by it Psal 104.30 Esay 51.16 and 65.17 18. new creatures 2 Cor. 5.17 All which did not point at the first coming of Christ in the flesh for St. John Revel 21.1 tells us that he saw a new heaven c. when many things should come to pass which yet have not since our Lords coming in the flesh vers 3 4. Surely these are to be understood of that state which the Apostle had attained unto 2 Cor. 5.16 17. which is now to appear in these last days of the spirit So St. John saw the new heaven and the new earth the new inward and new outward man the new life in the divine Nature when the first heaven and first earth were passed away when we know Christ no more according to the flesh but he that is in Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation all this comes to pass when there is no more sea of wickedness the wicked is as the sea Esay 57.20 when we are partakers of that divine nature having escaped the corruption that is in the world through lusts I shewed before
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the
scourge supposeth the over-flowing and abundance of iniquity the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bring upon or add punishment unto the world of the ungodly it was an ungodly world first God the Judge fore-seeing the deluge of sin the abundance of iniquity threatned and brought upon the world of ungodly a deluge and floud a sin-floud as it 's called in Dutch Whence appears the vain assertion of Berosus and Ammius that God had from the beginning determined a floud which might be and was fore-seen in the Stars and Constellations of Heaven if that were so yet never was it without the fore-sight of sin Praescientia Dei non imponit rebus necessitatem And can we marvel at any outward evil that befals us Let us look back at our old sins our intemperancy unchastity luxury c. Our injustice unmercifulness fraudulent dealings our impiety c. a form of godliness without truth or power covering all these The Apostle fore-warns us of these as perillous Times 2 Tim. 3. The Lord is patiens Redditor he hath forborn long Mysticé The Lord brings in a spiritual floud upon the world of the ungodly 1. Ungodliness is compared to waters 2. The punishment of it is the perfection and accomplishment of it from the hands of the Lord. 1. That ungodliness is compared to waters The waters are come unto my soul Psal 69.1 2 3. Flouds of ungodliness made me afraid Psal Such waters are the great deep And the wicked are like the raging sea c. Esay 2. That God permits the ungodly world unto their own lusts and the accomplishment of their iniquity appears Psal 69.27 Add iniquity to their iniquity and let them not come into thy righteousness Rom. 1.27 They received in themselves the recompence of their errours Esay 24.20 The transgression of the earth shall be heavy upon it Hence the same word which signifieth iniquity signifieth also the punishment of it Gen. 4. Mine iniquity is greater c. When the patience of God is wearied and casts the iniquities he bare upon the Authors of them The Lord lays hold on men while his patience is not over-born He lets them fall from one wickedness unto another for as the righteousness it self is added unto righteous men Psal 24.5 as the crown of Righteousness 2 Tim. 4.8 So unrighteousness and iniquity in the fulness it is added unto those who love it and practise it Rom. 6.19 Mysticé Observ 1. There is a world of ungodliness wherein the wicked and ungodly of the world lie Joh. Observ 2. The Lord brings in the floud upon this world Esay 26.5 6. Exhort 1. Let us build our selves an Ark. Exhort 2. Let us strive to save our selves Motive The Grace of God is sufficient to save many yea to save all Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the kingdom shall be the kingdoms of the Lamb. 2. De facto howsoever the Grace of God be sufficient to save all though the spiritual Ark of the Church be capable and large enough to receive all yet only a few shall be saved Observ 1. The righteous shall be saved though all the world beside perish Observ 2. The Salvation is in Noah's house when all the world is drowned Esay 30.15 Observ 3. The Lord will save his Preachers of Righteousness in the time of the over-flowing scourge Dan. 12. Observ 4 There shall never be an utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universal destruction of man-kind Though the Lord bring in a floud upon the world yet he will save his Noah's Shearjashub Esay 7.3 See Notes on Jer. 31.7 Observ 5. A few righteous men yea one righteous Noah is of more value with God than a whole world of ungodly men Ecclus 44.17 And there is great reason for it for God being by nature most righteous c. See Notes an Matth. 8.25 Whereas in the ungodly world the reason is different in respect of both For the image of God their Maker which consists in Righteousness that 's absent And iniquity is present which intervenes and hinders the mercy of God Esay 27.11 it is a people c. Exhort Let us save our selves from the crooked and perverse generation that we may be thought worthy to escape in this time of the over-flowing scourge How justly may we fear that which our Lord expresly denounceth unto this Generation 'T is true we have the word and they had the word and eight preachers of Righteousness succeeding one another but how many did the eight preachers win unto God How many did the eighth preacher Noah gain A few even eight souls were saved 1 Pet. 3.20 He saved his own soul by his righteousness Ezech. 14.14 and he saved his own house Heb. 11.7 He preached one hundred and twenty years And we have had the word God hath given the word and great hath been the company of the preachers And what do we but as they did eat and drink How many do the many Preachers win unto God by their Righteousness Sign Are not the very tokens of those times upon us Matth. 24.37 They ate they drank i. e. were toti in his Observ 1. The direful increase of ungodliness and ungodly men in comparison of the righteous The Serpents seed multiplyed it self into a world of ungodly men The holy Seed was all contained in one family If we look from the beginning we shall find that the children of Cain were more numerous than the children of Seth. For Lot and his two daughters and they none of the best we have all Sodom and Gomorrah with the other Cities of the plain For two true spies ten false Numb 13. For one Prophet of God Eliah four hundred and fifty Prophets of Baal and four hundred Prophets of the Groves 1 King 18.19 And for one Michaiah four hundred false Prophets who prophesied lyes The Prophet Esay compares the Church to the shaking of an olive tree and a few grapes left on the vine after the vintage is ended Esay 17.6 and 24.13 And they who enter into Sion are one of a City and two of a tribe Jer. 3.14 Amos 3.12 The Shepherds save only the two legs and the piece of the ear Those who walk as Noah did with God in the ways of God's Commandments who hear and obey him when the whole body besides is devoured by the adversary the roaring Lyon There was only one thankful leper for nine ungrateful Luk. 17.17 Matth. 7.13 Wide is the gate and broad is the way that leads us to destruction c. If we believe this we will every one strive to be of those few A few names were found in Sardis who had not defiled their garments Revel 3.4 And a few that is eight souls were saved by water 1 Pet 3.20 When the Lord brought the floud upon the world of the ungodly Repreh This is the rather to be taken notice of for the conviction of their madness and folly who think they may and
puffs and snuffs and breaths so Saul is said to have breathed out threatnings Act. 9.1 a Metaphorical speech longus irarum it is one of the titles which the Lord gives himself and a part of his name Exod. 34.6 For so God is said properly to be long-suffering who is not soon or easily angry but prolongs and delayeth his wrath and doth not suddenly punish There are divers words held to be of the same latitude as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbearance and patience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatical and notable than these two for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. The good will and affection or the heart Or 2. More especially anger and wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. Putting away Gods wrath and anger a far off Or 2. The good will and affection of God spun out into a great length 2. To whom doth this long-suffering belong This long-suffering is the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lords as the Vulg. Lat. hath it Domini nostri Jesu Christi And it seems more properly applyed to him here because he is said to come But indeed it is so understood of the Son as it is also of the Father and Spirit And thus 1. The long-suffering of the Lord is either of the Son of God who suffers in us and dies in us a long time as a patient Lamb led to the slaughter looking up and waiting for our repentance and return at length unto him for so while we are sinners Christ dyed Rom. 5.8 And thus he is crucified in us Gal. 3.1 Or else 2. This long-suffering is of the Father who bears with us and spares us for the Sons sake and therefore we pray for Grace and mercy in the name of Christ For whereas mankind is sinful and liable to the Fathers wrath vengeance and punishment for sin the Son of God out of his love unto man interposeth himself and thrusts himself between the Father and us and so staves off the wrath and punitive justice of the Father this was figured by Moses standing in the gap Aaron standing between the living and the dead Noah Daniel and Job Samuel and all others Intercessors and Mediatours for the people of God 3. There is also a long-suffering of the Holy Ghost in the Saints whereby they bear and suffer out all temptations and persevere in Faith and Obedience unto the end For a pattern of this long-suffering S. Paul was chosen 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should believe on him to life everlasting 1. The Reason of this why the Lord hath long-suffering proceeds from his Love which indeed is himself Love suffereth long 1 Cor. 13. 2. We may add also some Reason in regard of the object frail and feeble mankind which stands in great need of a patient long-suffering God for he made man Adam of the earth earthly and man by his fall made himself Enosh a miserable wretched man and the depth of misery calls upon the depth of Mercy 3. Were there no long-suffering there would be no place left for repentance Observ 1. How Gracious how good a God do we Christians own and worship Exod. 34.6 Psal 86.15 Thou Lord art a God full of compassion Gracious long-suffering plenteous in mercy and truth Nor marvel that there is a promise made That all the Kingdoms of the world shall become the Kingdoms of the Lamb Revel 11.15 Magna Regna magna Latrocinia the Kingdoms of the world have been ruled by Devils and cruel Beasts and by the lusts of men by savage cruelty by bloody mindedness how readily will all the Nations submit unto the rule of the Lamb when they shall know his meekness his patience his long-suffering When I am lifted up I shall draw all men unto me Joh. 12. When his patience and death is made known and for whom and for what end it will prove a most powerful attractive c. and that it leads unto repentance and Salvation 2. The long-suffering of the Lord is Salvation The words are not proper but Metonymical for Salvation here is either 1. The end of the Lord 's long-suffering which he aims at as expresly our Apostle speaketh vers 9. of this Chapter The Lord is long-suffering to us ward not willing that any should perish but that all should come to repentance Or else 2. Salvation is here the effect of the Lord's goodness patience and long-suffering such as it is wont or at least ought to bring forth in us according to Rom. 2.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is considerable either 1. In regard of the term à quo from sin thus it is a deliverance from the power of sin and pollution of it and punishment for it Or 2. In respect of the term ad quem the bringing in of everlasting righteousness life and glory We have both these together 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom The truth of this is extant every where the widow of Tekoah 2 Sam. 14.14 Nec vult Deus perire animam The Lord would not that his banished should perish Dissimulat peccata propter paenitentiam Wisd 11.23 24. Observ 1. A ground of Prayet 1. For our selves 2. Of mediation and intercession in respect of others 1. Of Prayer for our selves as David Psal 86.15 O Lord the proud are risen against me c. But thou Lord art a God merciful and Gracious long-suffering c. 2. It 's a ground of mediation and intercession in respect of others Both 1 For them 2. Against them 1. For them so Moses intercedes in behalf of Israel Numb 14.17 18. 2. Against them and so Jeremiah prayeth to the Lord that his long-suffering might not be so far extended toward his enemies that they should thereby be suffered to take away his life Jerem. 15.15 Observ 2. Note hence a broad difference between the long-suffering of the Lord toward sinners and the long-suffering of Kings Princes and Potentates towards offenders of them It is a known Maxim among Politicians that they lengthen the tedder of Malefactors that they may ensnare themselves that they give them rope occasion and opportunity that they may become worse and worse O how far is the good God from such cruel ends as this And far be it from us to entertain such hard thoughts of our good and long-suffering God that he should give a wicked man space for this end to work out his own damnation O no I gave her space to repent Rev. 2.20 Repreh 1. Those who when the Lord is long-suffering for our salvation abuse the long-suffering of the Lord unto their own greater condemnation O the negligence the pride the wantonness of the present Generation O the daring boldness of men How desperately they contend with
the patient and long-suffering God Jerem. 5.8 aversione contentiosâ How unjustly how ungratefully do many at this day abuse their God and the things of their God Vide Notes in Matth. 22.21 Because sentence is not speedily executed Eccles 8.11 They all slumbered and slept Another saith My Lord delayeth his coming Repreh 2. Those who though they have had experience of the Lord's patience and long-suffering towards themselves yet are cruel and hastily merciless towards others they would have men presently cut off in their sins Do they not consider how wickedly they frustrate the long-suffering God of his Gracious end Are they not aware how they defraud their Brother of his precious opportunity Judah will have Thamar presently put to death Bring her forth and let her be burnt Gen. 38.24 though he judged himself out of his own mouth She was more righteous than he The servant who owed his Lord ten thousand talents towards whom his Lord shewed patience he would not be patient toward his fellow servant but cast him into prison And was not he in the same yea far greater condemnation such as these take themselves to be notable strong grown men in Christ wheareas indeed they are very weaklings otherwise is the counsel of our long-suffering Lord Joh. 8. Luk. 9.55 56. Gal. 6.1 2 Tim. 2.24 25. Good men herein have been too forward David 2 Sam. 12.4.5 Jonah 4.23 Observ 2. We ought to account the long-suffering of the Lord salvation the word we turn account is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to meditate the word in the Old and New Testament also signifieth to be chief or principal so Matth. 2.6 Out of thee shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler Act. 7.10 A ruler over Egypt and 14. and 12. The chief speaker and 15.22 principal men among the brethren beside many other the like places so that to account here is to have a principal estimation and meditation of this thing viz. that the long-suffering of the Lord is salvation Reason The long-suffering of the Lord toward us and our salvation the product and effect of it and the end whereat God's long-suffering aims they are both matters of greatest account and therefore our thoughts about them must be proportionable serious and principal meditations Observ 1. We ought to account of things and persons according as they are the long-suffering of the Lord is salvation account it so Ye are dead unto sin and alive unto God through Jesus Christ our Lord the true followers of Jesus Christ are so and so they ought to reckon themselves Rom. 6.11 This is no warrant for any man to account himself just when he is is unjust Observ 2. Behold a pattern for our imitation the highest and most eminent he himself is propounded unto our imitation Be ye followers of God as his dear children Eph. 5.1 In love in patience in long-suffering so much of these so much of God in us so much of these so much of Christ in us Col. 3.12 13. Put on as the elect of God à quatenus ad omne valet consequentia all the elect of God are such bowels of mercies kindness humbleness of mind meekness long-suffering c. Repreh 1. Those who think not at all of the Lord 's long-suffering toward themselves although it be the most mighty business in the world to be thought upon our own salvation and the patience and long-suffering of the Lord towards us waiting and expecting our return unto him that we might be saved an ungrateful generation whom so great love patience and long-suffering cannot remove Rom. 2.4 Repreh 2. Who account otherwise of our Lord's delay of his coming such was the scoffers speech foretold by the Apostle Where is the promise of his coming 2 Pet. 3. And the Psalmist there were some who slandered the footsteps of the Lord 's anointed Psal 89.51 which the Chaldee Paraphrast thus turns They have reproached the slowness of thy Messiah's coming i. e. as if indeed he would never come Consol 1. To the Saints of God who account not the long-suffering of the Lord salvation but are subject to misinterpret his long-suffering slackness Our Apostle here vers 9. corrects that false account The Lord is not slack concerning his promise as some count slackness but is long-suffering c. Accordingly the Apostle better informs the Hebrews out of Habakkuk 2.3 Though it tarry tarry it will yet wait for it And indeed it is for their greater salvation that he is long-suffering and therefore they ought to be long-suffering also and patient in well-doing Ye have need of patience saith he that having done the will of God ye may receive the promise for yet a little while and he that shall come will come and will not tarry Hebr. 10.36 Consol 2. Here is then strong consolation to sinners if penitent if converting sinners Courage man the Lord is long-suffering toward thee and in his long-suffering he holds forth salvation to thee Joel 2.12 13. Turn ye even to me with all our heart c. for the Lord is Gracious and merciful slow to anger c. he extends and spreads out and lengthens the banner of his mercy towards thee But alas saith the poor soul this mercy this long-suffering belongs not unto me no but rather the flying roll Zach. 5.1 4. This Zachary's flying roll holds proportion to the longitude and latitude of the land of Israel as also to the longitude and latitude of the earth The Lord extends his mercy to every penitent soul and for every one who feareth his name he hath a book of remembrance Malach. 3. Vide Notes in Zach. 5.1 Exhort Take notice admire and adore the wonderful patience and long-suffering of our God towards us and towards ours in our several relations how stubbornly we have gone on in an evil way in surfeiting and drunkenness in chambering and wantonness in strife and envy in covetousness in pride in deceit detraction c. Mean time the riches of the Lord's goodness the patience and long-suffering of our God is held forth unto us his goodness in offering forgiveness of our offences and sins and salvation to the penitent souls His patience that he doth not suddenly punish sinners but offers pardon his long suffering that he prolongs his wrath and displeasure and spreads forth the banner of his love and mercy and long time waits for our repentance The Lord waits that he may be merciful unto us Esay 30.18 O let not the riches of his goodness his patience his long-suffering be held forth in vain unto us let us make that use of them that the Lord intends them to us to our repentance and salvation while the date of his patience and long-suffering lasts towards us Let us bless God for our selves and ours in our several relations that God hath exercised toward them and us with some lingring disease some long affliction some languishing sickness
said to be obedient 1. The first of these we may call serviceable instruments of God quae acta aguntur which are rather used and wrought by then work of themselves 2. The second are the enemies of God whom by his Power he over-rules that he makes them serve his ends when they most of all advance their own 3. The third are the vassals as it were and slaves of God which would not work unless they feared otherwise to be beaten 4. The fourth and last are as it were Gods mercenaries and hirelings which work meerly for wages and otherwise would do no good at all All these are as it were Gods mercenaries retainers and his servants at large because they do the Lords Will in some sort but those who are his own servants and truly such and in ordinary service are obedient unto the Lord. Now obedience unto the Lord according to St. Gregory is a willing and plyable inclination and humble submission of our will unto the known commands of the Lord as such This then is the sphere of our service the known will of the Lord This Will is one in God but being reveiled to us is manifold which Will because it is contained in many Precepts it will be too long in particular to recite and therefore it shall be sufficient at this time to express what it is in general and that with accommodation and fitting it unto the present Argument He that entertains one into his service who hath served his enemies will first of all have a care that he renounce them These enemies are the lusts of the Devil Joh. 8. The lusts of ungodly men 1 Pet. 4.2 our own self-love Luk. 9.23 If any man will come after me or be my follower let him deny himself Thus to obey the Truth Rom. 2.8 is to obey and serve Christ he is the Truth to obey Righteousness is to serve Christ Rom. 6.19 He is the Righteousness 1 Cor. 1. If any man saith the Lord will come after me or be my servant and follower let him deny himself and take up his Cross daily and follow me Luk. 9.23 And this is the will of God even your sanctification that every one of you should know how to possess his vessel in sanctification and honour 1 Thess 4.3 4 5. That we serve him in Holiness and Righteousness before him all the dayes of our life Luk. 1.74 75. That we serve Christ in Righteousness Peace and Joy Rom. 14.17 And this is the service of Christ And St. Jude in these things being obedient unto the will of God was a servant unto Jesus Christ Yet St. Jude was not only thus a servant for this is required of all and every Christian man St. Jude was an Apostle are all Apostles saith Saint Paul No God hath set some in the Church first Apostles then Prophets c. 1 Cor. 12. So that both wayes he was a servant of Jesus Christ both in general and special service The Reason in common of this will appear whether we consider the Father of our Lord Jesus Christ or the Lord Jesus Christ himself or our selves his servants 1. The Father by his Law which is his Testament gives us unto his Son As the Father according to the Civil Law may by his Will and Testament give and bequeath his servants unto his Heir Of this the Original will is extant Joh. 6. No man cometh unto me except the Father draw him which we must not understand violently as wicked men commit sin who draw iniquity with cart-ropes but the Father draws us to his Son by the cords of a man as the Prophet Hosea speaks preventing us by his Grace and Favour and furthering us with his continual help and promising rewards temporal and eternal And if these take not place with us by threatning temporal and eternal judgements and if these obtain not their due effect by fatherly chastisements both outward afflicting us in our bodies by sickness in our estates by poverty in our good names by infamy and disgrace and inwardly chastening us by his Law Psal 94. which brings us unto Christ Gal. 3. 2. And that is the second Reason in regard of the Son our Lord to whom his Father gives us Hebr. 2.13 Behold I and the children which God hath given me These children differ nothing from servants saith St. Paul Galat. 4.1 His then we are both 1. because bequeathed unto him by his Father and 2. because redeemed by him from the earth and from men Apoc. 14. and that at a dear rate even by the price of his blood 1 Pet. 1. 3. In respect of our selves the Reason may be our yielding and answering unto Gods call and setting our selves as servants unto Christ Rom. 6. But it may be objected what our Lord himself saith Joh. 15.14 15. Ye are my friends if ye do whatsoever I command you henceforth I call ye not servants for the servant knoweth not what his Lord doth But I have called you friends for all things that I have heard of my Father I have made known unto you How then doth St. Jude call himself a servant Resp All the Saints of God are wont to undervalue themselves and stile themselves by inferiour Titles even unto those which God himself gives them yea by how much they are the greater in Gods eyes so much the less they are in their own eyes Abraham is a leading example of this kind whom God himself stiles the Father of many Nations him in whom all generations should be blessed or rather according to the Hebrew should bless themselves Many the like praises of Abraham ye shall find Gen. 12.15 17 18 22. and Ecclus. 44.19 Abraham was a great Father of many Nations in Glory was there none like unto him Insomuch that the Jews took it in high disdain that Christ himself should intimate he was greater than Abraham What! art thou greater than our Father Abraham Joh. 8.53 Greater than your Father Abraham how great was he Nay how little rather if you 'l hear himself speak hee 'l tell you I am saith he of himself but dust and ashes Gen. 18.27 How great was Jacob in Gods esteem whom God himself named Israel and added the reason for as a Prince thou hast power with God and with men and hast prevailed insomuch that all Gods People the whole Nation of the Jews were called by the name of Jacob and Israel Nay the Samaritans with whom the Jews had no dealing even they gloried in Jacob for so saith the woman of Samaria Art thou greater than our Father Jacob Joh. 4.12 How great was your Father Jacob Nay rather how little was your Father Jacob If you 'l believe himself I am less than all the Mercy and all the Truth that thou hast shewn unto thy servant Gen. 32.10 What shall I tell you of the glorious Titles wherewith the Lord honours David this one may be an abridgement of all the rest He was a principal type of Christ insomuch as Christ
dead and appearing to Mary Magdalen Joh. 20.17 He saith Touch me not for I am not yet ascended to my Father but go to my Brethren and say to them I ascend to my Father and your Father to my God and your God This Paradise is said to be the Paradise of God the Name of God added makes that to which it is added Excellent c. And such will this Paradise appear to be if we consider wherein it consists wâ—â—rein else but in the fear of the Highest God in Heavenly Wisdom and Understanding and Providâ—â—â—ce in Truth and Faith in Love Joy Peace Long-suffering Gentleness Patience Loving Kindness single Intention c. These are the Paradise of God these are the fruits of it and in these our God delights 1 Sam. 15.22 Jer. 9.24 Mich. 7.18 Prov. 11.1 and 16.13 And in whomsoever these are in them the Lord delights though they grow up in an earthly mould for he delights in them that fear him Psal 147.11 Isai 42.1 Thou shalt be called Hephzibah because the Lord delighteth in thee Isai 62.4 The men of Judah are his pleasant plant or plant of pleasantness plantatio laetitiarum Isai 5 7. and 64.5 Observ 1. Here is then the fulfilling and truth of that figurative Paradise which the Lord is said to have planted for this is an heavenly Paradise planted in the Land of the Living and figured unto us by the Land of Promise of which the Psalmist speaks Psal 80.9 10. This is the Garden inclosed Cant. 4.12 13. Here is the Rest of all the children of God of which Moses spake Deut. 12.9 Ye are not yet come to the Rest and Josh 22.4 The Lord your God hath given Rest unto your Brethren and David Psal 95.11 and Solomon 1 King 8.56 of this the Apostle also speaks Hebr. 4.8 If Joshuah had given them Rest then would he not afterward have spoken of another day whence he concludes there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest to the people of God the Rest the Garden the Holy Land the Paradise of God Observ 2. Here is then the most Excellent Estate the Paradise of God the Name of God being added makes it the more Excellent the Mount of God Horeb a great and excellent Mountain the Cedars of God great Cedars Psal 88.10 Marg. Men of God eminent men Elijah Elisha Timothy great men excellent men arrived to such an eminent estate Behold the most desireable Estate the Paradise of God God's Garden of Delights the Latin calls it Paradisum Voluptatis a Garden of Pleasure this must needs be the most delightful wherein the only Wise God places his delight This was that pleasure wherein Epicurus placed the True Happiness which his Followers misunderstanding doted upon sensual pleasures and delights and became Epicuri de grege porci this is that whereof Zadoc spake when he said We ought not to serve God for reward but out of love as when we speak of the same state understood by Love Joy and Peace some understand all this to be spoken of sensual bruitish pleasure and voluptuousness Observ 3. Whose Paradise then is Envy Division Contention and Discord which grow up rank in us as they say the Serpents teeth did seges clypeata virorum Whose Paradise is Pride and Arrogancy Whose is Covetousness the root of all Evil Whose Paradise is Wrath and Revenge and other roots of bitterness whose is Gluttony and Drunkenness and such like pot-herbs whose Paradise is the chosen Holiness whence come the bryars and thorns the heathenish cares the curses of the earth Matth. 13. These all these sown and planted and grown up thick and rank in us Are these God's Paradise O no these are not of our heavenly Father's planting the envious man hath done this This is the Devils Paradise Wickedness is grown up as a tree these are so far from the Paradise of God that they stink in his nostrils These are the things that he hates Zach. 8.17 Observ 4. See then from whence thou art fallen O thou Noble Plant of Paradise how art thou fallen from heaven O Lucifer thou art cast forth like an abominable branch The Lord had called thy Name a green Olive Tree thou hast been in Eden the Garden of God every precious stone was thy cover thou wast perfect in thy wayes from the day thou wast Created till iniquity was found in thee therefore I will cast thee as prophane out of the mountain of God thy heart was lifted up I will cast thee to the ground Ezek. 28.14 A lamentable fall from Life to Death out of heavenly light and clearness to earthly blindness and darkness out of immortality and incorruptibleness to mortality and corruption from salvation to destruction from the liberty and freedom of God into the bondage and thraldom of the Devil from truth to lies and out of the hand of God into the hand of Satan Observ 5. God hath his Paradise trees of all kinds varieties of trees and fruits in it Such had Solomon Eccl. 2.5 trees of all sorts trees of several kinds the glory of Libanus the Fir tree the Vine the Box tree The people shall be all Righteousness the plant of my planting the work of my hands that I may be glorified Isai 60.21 the trees of the best savour of the best report goodly Cedars Cedars of God fit to build the Temple of God the fruitful Olive plenteous in fruits of Mercy Love and Peace fortes justitiae Isai 61.3 That they may be called trees of Righteousness the Lords planting his Noble Vine Jer. 2.21 Judg. 9.13 Hos 14.4 Observ 6. The Lord hath his Paradise his trees of sundry growths he hath his nursery of young plants his children like the Olive Plants Psal 128.3 who grow up with the tree of Life Isai 53.2 in the fear of God to comliness and strength He hath also his well grown Orchard Psal 92.13 Those that are planted they grow up in him in all things Ephes 4. As he is so are we in this present world 1 Joh. 4.17 who are fit to be sent forth to plant others such was Paul and Barnabas sent to Antioch to help others of these we understand our Lord to speak Matt. 20.1 the idle ones who had ceased from and done their own work before they went to work upon others Observ 7. See where the Tree of Life best thrives where else but in the Paradise of God among the Plants of Gods planting Where two or three are gathered together in my Name I am in the midst of them There is no antipathy among the plants of Paradise but the Holy Seed that fell into the midst of thorns Matt. 13.7 was there choaked as the plant of Life is among thorny cares and it thrives no better when it grows among the careless Jam. 5.5 6. Hence may be reproved those who hinder the growth of the Tree of Life in themselves or others such who nip the Tree of Life in the bud and discourage the weak beginnings
had denounced great evils to the people but that he might not leave them desperate he adds Who knoweth if the Lord will return and repent and leave a blessing behind him Joel 2.14 Heb. 2.18 Christ is able to succour them that are tempted and 7.27 He is able to save to the utmost James 4.12 Jude v. 24. and many the like wherefore the Lord intimates a possibility that these and such like things may be done and implies an ability in himself to do these things but that we should put our trust in the Lord that he will not do them unto us that so our hopes should be raised up and our prayers which are interpretations of our hopes these should be put up unto him for the averting and turning away of all evil and the obtaining of good Thus when Joel had said who knoweth whether the Lord will return and repent presently he puts the people upon fasting and prayer for the obtaining of what he put them in hope of Joel 2.14 15 16 17. and that means proves effectual v. 18 19. Thus the Prophet David being in danger of Hell Psal 116.3 He then calls upon the Name of the Lord v. 4. and his prayer takes effect v. 5. If he who saith Fool be in danger let him be awakened by his danger and hope and pray who knoweth if the Lord will return and repent The Disciples of Christ are supposed to be liable to reproach and slander to be called Racha and Fools to reviling persecuting all manner of evil saying for Christs sake We are Fools saith St. Paul for Christs sake Vnum habuit filium sine peccato nullum sine flagello One only Son God had that sinned not Yet none had he that he corrected not It ought not to seem strange to us Ye your selves know that ye are appointed hereunto 1 Thes 3.3 Yea the last beatitude is doubled upon those who suffer for Righteousness sake when men revile them and persecute them and say all manner of evil falsly c. 7. Though the Disciples of Christ ought to suffer reproach and bear all manner of evil saying Racha and Fool Samaritane and Devil c. Yet that is no warrant to others to reproach them Whosoever shall say Thou fool shall be in danger of hell fire though the Son of Man must suffer these things and so enter into his Glory Yet this no way excused Judas though David must bear reproach yet Shimei had no authority to rail on him Quamvis ego dignus hac contumelia sim maxime at tu indignus qui faceres tamen Though I am greatly worthy of this contumely yet thou art unworthy that doest it It is just with God to render tribulation to them that vex you 8. Consider the imminent danger wherein impenitent men daily and hourly are The murderer the wrathful person the reproachful man the reviler hath the judgment of God hanging over his head continually such an one shall not inherit the Kingdome of God such an one is in danger of hell fire They tell a story of Damocles that a Sword hung over his head by a small thred and the like is the condition of every sinful and impenitent man the Sword of Divine Judgement and vengeance hangs over his head and that by a small thred such is the thred of our Mortal Life and when that breaks the Sword of Divine Vengeance falls on his head and the sinner drops down into Hell Fire It is not all our pretence of Religion it is not all our Glorious Profession that will save us Nehemiah saith that the Jews dwelt from Beersheba to the Valley of Hinnom Neh. 11.30 which were the bounds of the Tribe of Judah Josh 15.8 The one bound is Beersheba i. e. the Pit Fountain or Well of the Oath or Covenant whereby we may understand our Baptism the Font and Laver of Regeneration if the Professor the Jew walk not answerable to his Profession and Covenant made in Baptism that he will forsake the World the Flesh and the Devil He then walks towards the other bound i. e. towards the Valley of Hinnom towards Hell it self Repreh 1. Those who fear the fire of Gods wrath and indignation fear the fire of Gods Judgements by War Plague Famine c. yet fear not that which kindles all these even wickedness it self which is a fire Esay 9.18 Repreh 2. From the name Gehenna from Gihinnom our frowardness and untowardness unto all what God commands us but our forwardness to all evil and sin Repreh 3. Who think hard thoughts of God as if he had determined men to hell and everlasting destruction without consideration of sins deserving it The Lord saith not so No He wills not that any should perish but all should come to repentance He swears it Ezech. 18. if this be spoken as a revealed will and contrary to his secret He who saith so of God hath worse thoughts of him than of an honest man Consol Happy they whose God is the Lord Jehovah The power of casting into hell is in Gods hand He knoweth those who are his friends in these perillous times But alas I am a sinful man have been angry with my Brother and call'd him Racha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Luke 12.4 5. Exhortation To bear the reproaches and vilifyings of men flesh and blood cannot endure Nor have I now to deal with flesh and blood flesh and blood shall not enter into the Kingdom of God I hope I speak to Believers to whom the Prophet speaks Esay 51.7 8. Hearken to me ye that know Righteousness the people in whose heart is my Law fear ye not the reproach of men neither be ye afraid of their revilings Exhor 2. Is the reproachful and wicked man in danger of hell fire then is he not in hell fire Danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of evil O let us prevent the evil a blow met half way may be prevented Amos 4.12 See Notes on Luke 12.4 5. Axiom 7. Christ saith this to his Disciple That every one that is angry with his brother c. These words are a Divine Testimony wherein we have had the res testata or thing testified we come now to the Testis the Witness who testifieth all this unto us Reason By Authority of the one Law-giver James 4.12 The Shilo to whom all the Law-givers must give place Gen. 49. The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shilo i. e. the Messias come and he was to give a new Law the law of the spirit of life Rom. 8. Doubt Doth the Lord Jesus then contradict the revealed will of God who saith Thou shalt not kill O no he fulfils the will of the Father Rom. 3.31 Do we make void the law through faith Nay rather we establish the law The Father saith Thou shalt do no murder The Son saith the same and not only so but thou shalt not be so much
peril liberasti animam tuam thou hast freed thine own Soul If it be possible as much as in you is have peace with all men Rom. 12.18 The Lord requires of us only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Rom. 12.18 ad finem 3. There ought to be a brotherly union among men especially those who profess themselves the people of God and Christ Obser 1. The nature of our God The God of Peace and Reconciliation and commands the exercise of it among men See Notes on Rom. 12.18 2. Note hence the nature and disposition of the Lord Jesus he perswades us to reconciliation and peace one with another See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Our Brothers offence makes a breach in this Union as one string out of tune 5. It lies much in thy power to make up this breach Reconciliare saith our Lord be reconciled Doubt 3. My Brother hath somewhat against me perhaps because I walk not in his way of Religion I do not worship his Idol perhaps the Preacher teacheth such doctrine as is simply necessary to salvation as dying to sin daily or he is offended at my strictness of life he hath as he thinks somewhat against thee Answ Hoc aliquid nihil est this is a certain Rule Nothing that is simply unlawful ought to be done for the avoiding of any mans offence nor that which is necessary to be done or taught ought to be omitted therefore because some or other take offence It is true regard is to be had to the weak and ignorant who are to be informed and supported but when men take offence because the truth and life of God thwarts their sinful practice and vain opinion in this case Scandaliza fortiter scandalize and spare not This is warranted by our Lords Doctrine Mat. 15. Knowest thou not say some to him that the Pharisees were offended at thy doctrine Let them alone saith he they are blind leaders of the blind i. e. their own malice hath blinded them and caused them to stumble and take offence Our Lord saw there was a necessity of teaching the doctrine of the Sacrament spiritually John 6. And we see and have seen what necessity there was for it since thousands understood the Sacrament amiss Our Lord therefore would not omit the doctrine though the Capernahites took offence at him Nor may we for that reason omit the same spiritual doctrine though the stream run the quite contrary way Error dum non resistitur approbatur there 's great danger that the truth of Life Righteousness and Doctrine may be oppressed or hidden and falshood and lies taken up and owned for the truth by our silence In this case therefore scandaliza fortiter offend and spare not Doubt 4. First go be reconciled unto thy Brother Some man will say I owe my Brother no grudge nor have I ought against him Why then should I go and be reconciled unto my Brother Or if my Brother have offended me I freely forgive him what need then is there that I first go and be reconciled unto my Brother I answer our Lords Speech relisheth of the Hebraism and is here to be understood in the reciprocal form or Hiphael so that be reconciled is as much as use diligence that thy Brother be reconciled to thee for that 's the business of the Text. Thou hast offended thy Brother and thy Brother hath something against thee it concerns thee therefore to go and pacifie thy offended Brother and be reconciled unto him This will appear the better by a like business 1 Cor. 7.11 The woman had departed from her husband the fail lay on her part let her be reconciled unto her husband i. e. let her use all means to pacifie her husband and so be reconciled unto him Obser 6. Reconciliation is a work to be speedily done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go go hence away about it so much the word imports as I shewed before Repreh 1. Those who will not be reconciled unto their Brother there are many such difficiles homines of an harsh and rugged disposition untractable men Little do such consider that condition wherein they are It is observed among the Jews ancient Customes that he who offended his Brother should endeavour to appease him if he will not be pacified he was then to take three of his friends who should make intercession for him and that twice or thrice if so he will not be reconciled he then goes his way and leaves him Such an one who will not be reconciled for that reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Sinner This is no small blemish for to be called Sinners it 's the brand of notorious wicked men in Scripture Gen. 13.13 The men of Sodom were evil and sinners And the sinners the Amalakites 1 Sam. 15.18 Corah Dathan and Abiram the sinners Numb 16.38 Such were they accounted who would not admit of any reconciliation they were Sinners an Heathen and Publican Yea such a one declares himself to be no Son of Abraham he condescends and yields and parts with his right for peace sake He is no Son of Isaac he was facile gentle and yielding to reconciliation to Abimelech who had wronged him Gen. 26. He is no Son of Jacob or Israel they are easily pacified and reconciled and seek no revenge and therefore 1 Sam. 21. when the Gibeonites complained to David that Saul had slain some of them and desired therefore seven of his Sons to be hang'd to expiate the crime The Scripture lest these Gibeonites should be mistaken for the people of God tells us that those Gibeonites were not of the Children of Israel but of the Amorites The true Children of Israel would not be vindicative or revengeful they would easily be reconciled No these were Gibeonites Elevati iniquitate proud in their sins of the remnant of the Amorites bitter men and great talkers of Religion no true Israelites Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Sons of Abraham Isaac Jacob such Gibeonites and Amorites are all they who will not be reconciled unto their Brother Exhort Be reconciled unto thy Brother It is our Fathers Command that we be merciful it is his pattern and example that we be merciful as our Father which is in Heaven is merciful an argument of Gods unspeakable love See Notes on Hebr. 1. Yea though our God be pars laesa the party offended yet he O the wonderful condescent of our God! useth means and sues to us for reconciliation with us 2 Cor. 5.18 He hath reconciled us to himself yea consider his good nature towards us he hath revealed himself slow to anger Exod. 34. And when it is kindled it is soon out he keeps not his anger for ever Psal 183. nay for a small moment I have forsaken thee but with great mercies I will gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the
question is propounded inwardly to thee even in every deliberate action wilt thou believe Christ or Antichrist or Belial The world lies in the evil one and while thou art an adversary to the Law and the Law to thee thou rather believest the Devil himself who is a liar from the beginning and the father of lies and canst thou believe him rather than the truth of God for whom it is impossile to lie Heb. 6. Consider it and think well of it while thou hast time Thou now followest thy lusts and the lusts of men and the Lusts of the Devil and believest them rather than thou wilt believe Moses and the Prophets just so did that rich man Luke 16. He was cloathed in purple fared deliciously every day and the next news we heard of him he is in hell torments was it his case only or is it common to all who live after their own lusts not according to the Will or Law of God Job 21.13 They spent their dayes in wealth or mirth as in the Margin and in a moment they go down to the grave or hell The Rule stands firm Prov. 29.1 He that having been often reproved hardneth his neck shall suddenly be destroyed and that without remedy Consider thou art yet a free-man thou art yet in thine own power thou hast good and evil light and darkness the blessing the curse thou art yet master of thine own Will thou hast known many who live in great freedom and walk at liberty while they agree with their adversary thou hast seen manifold examples of such fools and blind men as have gone hood-winked into destruction like fools to the correction of the stocks It lies yet in thine own power by agreement upon most reasonable terms to enjoy freedom peace if thou wave these precious opportunities if thou agree not quickly thou art a lost man no more a man no Dominus tuorum actuum thou art out of thine own power like a clod of earth like a piece of timber The adversary shall deliver thee to the Judge the Judge to the Officer c. Yea happy had it been if thou hadst been a piece of wood or a clod of earth happy had it been for thee thou hadst never been born hence are torments poena sensus thou shalt see Abraham c. in the Kingdom of Heaven and thy self cast out Obser 6. There are greater and less debts contracted the unthankful and wicked servant ought to be cast into utter darkness there are small debts farthing yea token mite debts little sins Peccata non sunt paria sins are not all equal not all of one size All debts must be paid even to a farthing even to a mite all sins must be expiated even the least not one jot or tittle of the Law shall pass till all be fulfilled The condition of obstinate men is perpetual imprisonment in the hell of the damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence thou shalt by no means escape this is a truth delivered by Christ in the Gospel a truth confirmed by oath Cons If they who agree not c. shall not come forth c. surely they who agree shall come forth But if they have agreed how came they there I shewed thee before that there is a necessity of conformity to Jesus Christ read Psal 88.1 what his condition was The Ancients understand that Psalm of Christ in his passion ye read not in the whole Psalm one sentence of comfort in that condition and canst thou find any Hast thou not known that the way to Heaven lies by the gates of Hell Is it not yet happy then that thou canst speak the first words of the Psalm and call God the God of thy salvation Is it not happy for thee that thou hast the Lord Jesus with thee Psal 139.8 If I make my bed in hell thou art there Joseph was cast into prison but the Lord was with him Gen. 39.20 21. yea the true spiritual Joseph is with thee free among the dead and as it is said of Joseph in prison so it may be truly said of Jesus Christ Gen. 39.22 Whatsoever they did in the prison he is the doer of it and 41.13 me he restored to mine office and him he hanged The Lord knoweth who are his even every one that departs from the iniquity such an one is taken and the other left Obser Take notice hence how necessary the first dispensation is that of the Father his Law and Prophets Cons Hence we may extract a promise of Divine Consolation unto those who timely agree with their Adversary the Law according to that way which the Apostle used Heb. 4.3 where he draws Consolation to Believers from the threatnings to the unbelievers We who have believed enter into rest as he hath said I have sworn in my wrath that they the unbelievers shall not enter into my Rest so on the contrary according to the Apostle's argument they who have agreed with their adversary they shall depart thence and not pay the utmost farthing he hath agreed with his Creditor Mat. 18.27 and he being moved with compassion hath forgiven him all his debts But when he hath so done to us let us then take heed lest the bowels of compassion be not shut towards our Brother If God hath so loved us then ought we to love one another 1 John 4.11 A man would have expected he should have said then ought we to love him no he prefers the love to our Brother before our love to him in the practice and exercise of it Now take courage who ever thou art a prisoner of hope the pit can never shut her mouth upon the living faith and obedience of faith what became of Joseph ye read Gen. 41.43 44. what 's this to me what Pharaoh calls Joseph Zaphnah paanoah Salvator mundi 6. Our Lord Jesus Christ is to be believed as well when he threatens as when he promises Psal 142. compared with 143. He man the Ezrachite Eccles 4.14 15. the wise man makes this the common condition of all those who are as the little child unless we receive the Kingdom of God as a little child we shall by no means enter thereinto Means 1. Indirect 2. Direct 1. Seek no by-wayes of enlargement Joseph was held two years longer in prison Gen. 41. Esay 50.10 forgive our enemies it 's the condition of God's forgiving us 2. Pay our debts to the Law and Prophets see what they charge us withal It was Abraham's speech to the rich man to whom he tells by what means his brethren might escape the torments of hell 3. Cut off the head of Sheba so Joab's Army shall not devour And the like means of reconciliation is discovered by the Princes of the Philistines David say they will reconcile himself to his Lord by the heads of these men i. e. the Philistines earthy spirits 2. Direct positive means 1. Make friends of the unrighteous Mammon do works of mercy do as the widow did by the direction
of Elisha See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Hearken to the Lord's rod. 3. Pray unto him Psal 69.15 Let not the pit shut her mouth upon me and Psal 142.7 Bring my soul out of prison c. Job 33.26 30. NOTES AND OBSERVATIONS UPON MATTHEW V. 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath been said He who shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery I Told you in the Preface to the opening of vers 27 28. That our Lord expounds the seventh Commandment and somewhat annexed thereunto having now expounded the seventh Commandment and given directions for the avoiding of Adultery and Fornication to extinguish the evil concupiscence which might foment and nourish this sin implied by plucking out the offensive eye cutting off the offensive hand and foot and all this at our utmost peril even of being cast into hell He now propounds and then expounds somewhat annexed to the seventh Commandment and that is concerning Divorce in the words I have read I shew'd in the beginning of our Lord's Expositions That it is not generally true which some conceive it to be That our Lord in this Sermon on the Mount intended only the confutation of the Pharisees false glosses and mis-interpretations of God's Law for we have seen hitherto that both the first and second instances are no other than the very Law of God in the sixth and seventh Commandments and our Lords Expositions of them have no way confuted them but added their inward and spiritual meanings thereunto that whereas the Law against Murder and Adultery was understood only to restrain the outward Act our Lord shews that those Laws reach even to the heart also wherefore it could not be his general scope howbeit I deny not but he meets with false glosses and misunderstandings of God's Law and such was this custom and practice of the Jews which we have now before us The words contain our Lords third instance wherein we have 1. A Law or pretence of a Law it hath been said 2. Our Lords exception and limitation of that Law or pretence of a Law in the former we have these particulars 1. It was usual and customary for the Jews to put away their Wives 2. Who so puts away his Wife must give her a writing of divorce 3. This was said usually among them 1. It was usual and customary for the Jews to put away their wives This is evident by what our Lord supposeth in his exception and limitation of this usage in the next verse But I say unto you c. as also by the Pharisees question put unto our Lord Mat. 19.3 Is it lawful for a man to put away his Wife for every cause They had no doubt such an usage but we must here enquire quo jure by what right they so did It 's true among men a long custome an usage of long time may become a Law But Nullum tempus occurrit Regi No time can prescribe custome to the Prince much less can the longest time introduce a custome against the King of Kings Was this his Law or not that men should put away their wives The Pharisees would intimate so much Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses mandavit commanded to give her a Bill of divorce No saith our Lord Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permisit permitted you to put away your Wives it was not then any command of God but a permission But every permission is to be reduced to one Law or other either Moral Judicial or Ceremonial To which of these was divorce to be reduced Surely it was a Politick and Civil Ordinance and Dispensation which is to be reduced to the Moral Law and to the seventh Commandment and therefore our Lord having discovered inward Adultery even by lusting after a woman he now shews who give occasion to commit Adultery even they who put away their Wives But for our more distinct proceeding we must know that this putting away was to be understood of Wives of the stock of Israel for otherwise a Wife taken from among the Captives might be put away Deut. 21.14 2. Nor doth this extend to all the Hebrew Wives for she who was forced before marriage by her Husband might not be put away Deut. 22.29 3. This permission or license of putting away was by reason of the hardness of their hearts Mat. 19. which may be understood two wayes either that the Lord and his servant Moses remitted somewhat of the strictness of the Law for a time lest the Husband should complain that he was yoaked without release or remedy 2. because men by their hardness of heart by their own Law or Act did love to be cut off This permission was not allowed in any Case except some nakedness or uncleanness as Deut. 24.1 2 3. The reason why men put away their Wives among the Jews and why there would be the like Divorces made among other Nations if the Laws did not hinder them the reason is because the parties are not duly and as they ought to be united and joyn'd together And this comes to pass by reason of a two-fold defect 1. One in regard of God 2. The other in regard of Nature 1. In regard of God marriage ought to be in him i. e. according to his Will and in his Fear in his Name wherein all things ought to be done especially Wedlock 1 Cor. 7.39 Let her marry to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. 2. There is also a defect in regard of Nature when Complexions and Constitutions are not considered but other causes and reasons incline parties one to the other of which more anon Obs 1. Here is presupposed that marriage is an Union and Knitting of Man and Wife together and that an intimate Union insomuch that Man and Wife is said to be one flesh Mat. 19. which words of our Saviour have reference unto that first Institution of Marriage Gen. 2. where we read That the Woman was taken out of the man Obs 2. How prone men are to break the Law of God as it appears in that most of God's Laws in the Decalogue are negative and above all Laws men are most apt to break the Law of Love one to another which yet the Lord himself in special is said to teach Thes 4.9 Ye are taught of God to love one another for having made of one blood all the Nations of men there is or ought to be in all men such a love as is wont to follow Consanguinity and Kindred and of all the Laws of Love men are prone to violate that which should bind them most which God gave to the Man in his Innocency upon the first contracting of marriage he shall cleave unto his
no warrant to vent it out of the Pulpit Surely a great preservation it was if preservation and deliverance be to be esteemed according to the evil from which we are delivered this must be a very great one The lives of many thousands were in hazard as well of the Men had been our Assailants as those assaulted and consequently the Salvation of many Souls which might have suddenly been snatcht away to judgement O Beloved There is too little consideration had of the precious life which is continued unto us for the preservation of our more precious Souls for the working out of our Salvation with fear and trembling Alas we have but a little a very little time and that most uncertain how long to enjoy our Natural lives Yet how many thousands are there this day endeavouring to shorten one anothers life and to quench their coal as the widow of Tekoah speaks not considering that every one of us carries an Immortal Soul in an earthen Vessel And such is our unpreparedness generally notwithstanding the heavy hand of God upon us that it may be justly feared had this design been put in execution thousands of Souls had gone down quick to Hell O Beloved Let us not flatter our selves with the opinion of the purity of our Religion while we our selves are unclean an unholy no nor with the justness of our cause while we our selves are unjust nor the malice of our Enemies while we our selves are malicious I have observed very few of such temper that they could express their praise and thankfulness to God for their own preservation without bitterness against their Enemies It is but a Jewish disposition and unworthy of a Christian in their Commemoration of deliverance from the mischievous design of Haman they used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So some in the Gun-powder Plot have condemned the wisdom of the King and inveighed against the malice of their Conspirators without respect unto their own unworthiness and due thankfulness unto God as if all evil were on one side Repreh Those who cannot praise God but they must be cursing of Men this was a legal and Jewish trick not a Christian duty for so the Jews though that they did was figurative in their Feasts of Purim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Christians have learned a better lesson Rom. 12.14 Bless them that persecute you Bless and curse not No the Christian man must not render evil for evil nor railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.9 St. James found this fault in his dayes what would he say if he lived in our With our tongue saith he bless we God and therewithal curse we Men Jam. 3.9 10. As if making them as bad as may be were to make us good just like the Pharisee yet these may be of Gods People exhorted here to praise him But others there are who undertake to praise God yet are not of his Nation As the close Hypocrites who place all their praising of God in outward expression of words singing of Psalms talking of Gods Word and works these outward praises are good in their kind but as for the real praises of God here here they are utterly deficient I have known some far outstrip others in this outward vocal praise of God every Sabbath day spend it wholly in hearing and repeating Sermons and conferring and singing most devoutly yet on the week dayes are ordinarily as devoutly drunk and they are as ordinarily blamed for untrue and unfaithful dealing cheating lying and dissembling O Beloved praising of God is not to make a noise with a mans mouth the best praising of God is the real praising of him in heart Yet others because they are not such hypocrites conceive they have liberty to be prophane yet will these be praising of God Let such as these remember God cannot be praised by him who is of a disorderly Conversation Psal 50. Vnto the wicked saith God why doest thou take my Law into thy mouth and Prov. 28. Those who forsake the Law praise not God no they praise the Devil or the Evil One and let them know that the Devil himself gave as good testimony of Christ as these can But the worst of these and that 's strange are those who praise God for their sins who commit Whoredom c. and stand before God in his Temple Jerem. 7.9 10. and Zach. 11.7 They who slay and sell the sheep of Gods Flock and yet say God be thanked or blessed be God for I am rich There are many such in these dayes who praise God for the happy Advent or coming of sin into the world and praise God for his Wisdom in so contriving it and bringing it about that now they have a way to be blessed and happy and never do any thing but believe that all 's done to their hand Os impudens out Blasphemy These are of that Sect which St. Austin calls Ophites a sort of Hereticks that worshipped the Serpent for being the cause of Mans Fall But thou mean time who ever thou art Poor Soul who heartily praisest God for all his Mercies vouchsafed unto thee Comfort thy self in God what if thou canst not talk so devoutly or sing so loud in the praise of God God is no more worshipped with mens mouths than with their hands Act. 14. unless their heart go with them What though the perverse and crooked Generation make no account of thy real praise of God as they are said little to esteem it Wisd 5.1 Is' t any marvel though the Swine trample on the Pearl though the dung-hill Cock prefer his Corn before it because he can clearly chaunt out the vocal praises of God O let it not dismay thee that thou art lampas contempta in cogitationihus divitum a despised lamp in the eyes of proud spirited men Job 12.5 That thy light shines in a dark place and the darkness of men comprehends it not Chear up thy self and go on still really to praise God So let thy light still shine before men though all do not glorifie thy father yet some will Nay saith St. Gregory Quis est adeò bestialis qui videns in credentibus vitam puram non glorificet nomen invocatum in tali vita What man is such a beast that seeing the holy life of believers will not glorifie God in such a life If thou find it otherwise yet marvel not the very same befell thy Lord and Saviour and what wonder is it though the Sun shine forth at high noon if the blind take no notice of it And let us all hearken to the Psalmists and Apostles joynt Exhortation to praise and glorifie the Lord. Many Motives might be named it 's the first and last Duty of Man The morning-stars sing Hallelujah and it proceeds ex ore infantium out of the mouth of babes Judah is Praise but that which all aim at is the Mercy of our
NOTES AND OBSERVATIONS UPON I THSSALONIANS IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more THese words are a friendly request and earnest exhortation to a continual progress in a godly life and holy conversation wherein ye have 1. A gentle and winning compellation Brethren c. 2. A loving request and pressing exhortation That ye would walk and please God abounding therein more and more 3. It is your duty so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye ought so to walk and please God 4. A duty whereof ye are not ignorant a lesson which ye are not now to learn ye have received of us how ye ought to walk and please God 5. And though we may be very bold in Christ to enjoyn you that which is convenient being such as Paul the aged and Sylvanus and Timotheus yet for loves sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we intreat and exhort you so to walk as ye have received of us 6. Yet think not that we come unto you with enticing words of mans wisdom in our own names The business is not ours but his that sent us we come with authority we exhort in that dreadful that awful name the name of the Lord Jesus 7. Nor yet so go we about to terrifie you by letters for the Lord hath given us our power and authority for edification not for destruction 8. Wherefore if the spirit of meekness will rather prevail with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you for loves sake so the word properly signifieth in that sweetest of names that most endearing name the name of Jesus 9. And lest ye should pretend want of power to do it our preaching is with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we comfort strengthen and encourage you so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth in those most powerful and most effectual names the Lord Jesus 10. And all this out of the tenderness of our brotherly love The affectionate yearning of our bowels we beseech you brethren and exhort you in the Lord Jesus That as ye have received of us how ye ought to walk and please God that ye would abound more and more So that your apprehensions will prevent me in laying out the several truths contained in this Text They are these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner how to walk and please God is to abound more and more 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought so to walk and please God 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have received 4. Though ye have received of us heretofore how ye ought to walk yet we beseech you and exhort you again to the same duty 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we exhort you in the name of the Lord Jesus 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren Sapient incipit à fine saith the Lawyer The last words of the Text are the first in natural order and principally here intended And the wise Master-builder layes them for his foundation and his method we may be bold to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how to walk and please God is to abound in so doing more and more Where we must enquire what it is to walk please God and abound more and more 1. To walk whether understood properly or metaphorically is of a middle and indifferent nature but most what in Scripture it is taken in a borrowed sence and signifieth life and conversation Vivere vitae cursum dirigere to live and order ones course of life so the interlineary Gloss Versari so Vatablus here a metaphor which meets us every where in Scripture Thus to walk in the way that is not good to walk in darkness in the counsel of the ungodly after the flesh after our own lusts These and the like phrases imply a sinful life as on the contrary to walk in Gods way to walk in newness of life in the light in the truth to walk after with or before the Lord these and the like phrases import a Godly life and conversation And any one of these vertually contains all the rest of of the same harmony and accordingly specifieth the action and renders it good or bad yea sometime this action alone considered in the circumstances of it signifieth an evil conversation so Phil. 3.18 sometimes a good as in the Text. Where Christ himself is not only the guide and example of our way but also the way it self the way the truth and the life the way of righteousnes and holiness the way of life and peace So the Apostle exhorts the Ephesians That they walk not as other Gentiles walk in the vanity of their mind c. But ye saith he have otherwise learned Christ Ephes 4 17-24 So he tells the Colossians that they had walked sometimes in fornication uncleanness inordinate affection evil concupiscence and covetousness while they lived in them but now they had put off all these and had put on the new man and walked in the new and living way Hebr. 10.20 the way of life as the Syriack there This is the Way that Moses desired to see Exod. 33.13 Shew me thy way that I may know thee and God answers him My presence or face shall go with the i. e. the Divine Presence or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee Paraphrast Thus our Saviour himself interpets it for whereas it was a known speech among the Jews where two sit and speak of the words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity or the Divine Presence dwells in them our Saviour makes application of it unto himself Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Yea the LXX turn it shew me thy self and God answers him I my self will go before thee And David Teach me thy way O Lord and I will walk in thy truth Psal 8 6-11 And thus our Church teacheth us to pray with David Psal 67. God be mercifull unto us and bless us and make his face to shine upon us and be merciful unto us that thy way may be known upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Salvation thy Saviour or Jesus among all Nations And surely the upright circumspect and honest walking in this way cannot but be well pleasing unto God 2. That 's the second thing to be explained to please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be good by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which signifieth to please that is truly good being conformed and fitted to the desires and delights of God and Godly men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Etymologist Yea to walk in this way of holiness and righteousness is so well-pleasing unto God that thus to walk and to please God are all one