the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things of God we ought to give unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
ascribed to God it is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not alwayes true for what ever is good perfect excellent vertuous holy c. it 's first of all in God according to that known Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and perfect gift is from above When therefore God is said to be a King which is or ought to be a compleat perfect excellent estate he borrows not that name from inferiour Kingship but all inferiour Royalty and Kingship depends on him by whom Kings Reign We must therefore describe a King here according to his Excellency so far as known to us and so a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub uno bono a Polity or Government under one that 's good c. See Notes on Jer. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is a great King The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Lord is called Psal 47.2 and 48.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Lord stiles himself a great King I am saith he a great King Mal. 1.14 That a King may be said to be great This title of honour may arise 1. either from the amplitude and largeness of his Dominion or 2. from his Victories and Conquests or 3. from the Duration or Continuance of his Kingdom 1. The amplitude and largeness of God's Kingdom is either in regard 1. Of Extent or 2. Intensness See Notes on Jer. 23. 2. His Victories and Conquests so David 2 Sam. 5.10 The great King of all the Earth Psal 47.2 3. He shall subdue the people under us and the Nations under our feet yea not only over Men but over the Gods Psal 95.3 a great King over all Gods 3. From the duration also he may be said to be great Dan. 4.3 His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation If the Lord be a great King then must the service performed to him be great also Thus the wise King reasoned wisely when he wrote to the King of Tyre 2 Chron. 2.5 The house which I build is great for great is our God above all Gods Great is the Lord and greatly to be praised Psal 48.1 He is greatly to be feared Psal 89.7 Repreh Who offer small vile and contemptible presents unto the great King This was the blame that the Lord laid upon the Priests under the Law that they offered the blind and the lame and the torn and the sick and what else do they who worship they know not what John 4. they offer sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God What do they but offer the lame who halt between the Lord and Baal between God and Mammon God and the World The stoln that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Essay the sick and weak and languid endeavours men commonly take more pains in any natural action than in the service of their God Exhort Since the Lord is a great King let us heighten and greaten all our thoughts affections devotions with intention of holy zeal in our addresses to him wherewithall shall I come before the Lord Mich. 6. c. It is not the outward greatness which the Lord requires Psal 50. The Covenant is above sacrifice bring great faith great love large hope as Solon taught the people to offer up outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small sacrifices So Moses half a Shekel but the things of the Law are great and weighty Mercy Judgment Faith Love Levit. 22.23 The LXX and St. Hierom read Bovem Ovem aure cauda amputatis that wants an ear or a tail shall shall not be accepted i. e. obedience and perseverance Alas how shall I perform so great service unto God the Enemy is powerful and the flesh is weak yet greater is he that is in you than he that is in the world 1 John 4.4 Why is Jerusalem the City of the great King The Lord hath chosen Jerusalem Monarchs commonly chuse the midst of their Kingdoms for the place of their Residence according to the wise Consel which the Gymnosophists gave Alexander the Great The Land of Judah and the City of Jerusalem was held to be the midst of the habitable world according to that of the Psalmist Operatus est salutem in medio terrae He wrought salvation in the midst of the earth Thou shalt not swear by Jerusalem because it is the City of the great King Reason The greater the thing is which men engage in swearing the greater is the imposture and greater the abuse of the thing sworn by 4. Nor by thy head because men swear by that which is most dear unto them As the Lord lives and thy soul lives Job entreated his Wife for the childrens sake of his own body Job 19.17 Such and so dear is the head taken for the man himself men cut off the life with it man is most tender and careful of it because it is one of the tria membra principalia Reason They think their head their own but it 's so far from being ours that no man can give a native colour to an hair artificial we can though hairs may alter by age yet that 's not mans work but the course of nature in him Object Hence ariseth an Objection of infidelity and unbelief pretence of impotency and weakness Alas what can we do we are not able to change an hair make it white or black how then can we do the great duties which the Lord requires of us as to love the Lord withal our heart c. Answ I Answer these actions are not of the same kind and order distinguish between those which are wrought in nature without us and those wherein he requires our concurrence and free acting with him He hath placed in us a Free Principle He concurs with us He awakens us and stirs us up by punishments and rewards If we may not swear by our natural head how much less by our spiritual head Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let your Communication be Yea yea Nay nay for whatsoever is more than these cometh of evil HItherto our Lord hath proceeded negatively removing vain and false oaths now positively he prescribeth a Rule for the words are a rule for our Christian communication wherein we have two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule for our Communication we have the precept it self which is 1. Affirmative Yea yea 2. Negative Nay nay 1. The Christian communication must be Yea yea and Nay nay 2. What is more than these is of or cometh of evil 3. Let your communication be Yea yea Nay nay but what is more than these is of evil 4. Our Lord saith unto his Disciples Swear not at all neither by Heaven c. But let your communication c. 1. The Christian
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
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
true Jephtah was a figure of him who openeth and no man shutteth Christ himself Messiah the Prince the Mighty God Esay 9. He is born of an Harlot or the soul that had played the harlot and now returned unto her first Husband He is born of a strange woman so we turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words signifie an after or second woman and imply the second birth for the first is that which is natural and then that which is spiritual The first Adam is of the Earth Earthly the second Adam is the Lord from Heaven Heavenly the Spiritual Heaven it self the God of Heaven This Spiritual birth this Heaven-born King in us His Brethren our carnal and earthly thoughts affections and lusts being grown great against him thrust him out of his own Dominion and he mean time is dumb and opens not his mouth he resists us not but flyes into the Land of Tob where 's that the good Land the Land of Goodness there the true Jephtah dwells Now when men have expelled the true King the Children of Ammon war against us God's the true Kings Kingdom and Monarchy degenerates into the very worst of all Governments A Democracy a popular State A wonderful and horrible thing is committed in the Land The Prophets prophesie falsly and the Priests take into their hands What 's the reason of it Ammon prevails my people love to have it so that 's the true Ammon The people refuse the waters of Shiloah which signifieth Christ who is sent saith St. John and rejoyce in Rezin Esay 8.6 their own choice their own will and pleasure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Esay 7.6 we choose for our King and reject and expell the true Christ of God who should Reign and Rule in us Thus what the Jews impudently answer to Jeremy pretending Gods right Jer. 44.16 we really and truly answer in our lives The word that thou hast spoken unto us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven Thus we depose the King of Heaven whose right it is to Rule and set up the Queen of Heaven our own will pleasure and delight to rule and bear sway in us and every man doth what is good in his own eyes Mean time Jephtah is retired into the Land of Tob whence it is that all miseries are come upon us the Lord is retired to his place to Tob to the Land of Goodness O let us be exhorted to yield up the Government of our selves unto our own Natural and Lawful Liege Soveraign our true Lord and Governour Who can number up the Arguments to perswade us which are scattered every where in Scripture I shall name a few 1. The Prophets recommend that Golden Age unto us when God Reigns then all things which can make a Kingdom happy abounds 2. The main and principal foundation of his Throne are Justice and Judgment Psal 89.15 Righteousness and Judgment are the base and foundation of thy Throne Behold saith the Prophet Esay the King shall reign in Righteousness and Princes shall rule in judgment and lest that Government should be too severe and rigorous the Prophet David adds Mercy and Truth shall go before thy face 2. Safety the King is his Subjects Protector and Defender so is the King Christ Esay 32.2 The man shall be an hiding place from the wind and a covert from the tempest 3. He makes the Subjects Princes Psal 45.16 Wisd 3.8 Eccles 4.15 4. Prosperity and abundance of all good things which are understood in Scripture under the Name of Peace Esay 66.12 Behold I will extend peace unto her like a River and the glory of the Gentiles like a flowing stream where is no wrong nor violence there 's no injury no complaint All the people shall be righteous all shall be taught of God The Wolf shall dwell with the Lamb and the Leopard with the Kid Esay 11.6 7 8 9. For all the People of that Kingdom are not like those said to be in England France and Spain Regnum Hominum Asinorum Diabolorum but they are all Kings and Priests But who can express the Glory Riches and Excellency of God's Kingdom but he who is a true subject of it Alas we do but hear reports of it now when his Kingdom shall come which we pray for daily we shall say as the Queen of Sheba did to Solomon 1 King 10. It was a true report which I heard in mine own Land of thy Acts and thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me This wisdom and prosperity exceeds the fame which I heard Happy are these thy Men and happy are these thy Servants which stand before thee and hear thy Wisdom Oh! who would not fear thee O King of Nations for to thee the Kingdom appertains Jer. 10.7 and Apoc. 15.4 Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all Nations shall come and worship before thee Here 's a great deal of strife and contention who should have his Will who should Reign who should prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would be Master we read the Apostles advise is Be not many Masters O that the like contention and strife were who should most submit unto the King of Nations Edward the Confessor having no Heir asked an holy Man who should reign after him He answered God himself had a peculiar care of this Kingdom and he would provide The King of Kings is retired into the Land of Tob and hence all infelicity and misery befall us O let us endeavour to bring him back again as the People did Jephtah Let us go into the Land of Tob Hos 5.3 Let us desire him to dwell among us to take up his residence with us to fight our battels in us it is the tenour of our Petition to him this day Look impartially into the word of God and ye shall find Christ's Government will discover it self two wayes 1. By the obedience of his Subjects 2. By the prosperity of his Subjects 1. By the obedience of his Subjects this followeth naturally from the Law of Relation and Correlation where Christ Reigns there must be subjection and obedience and the Apostle confirms it His Servants ye are whom ye obey Rom. 6.16 Now the question might be wherein should we obey him Let me yet remember ye wherein consists the Kingdom of God and Christ Rom. 14.17 If in these things ye obey Christ ye are his Subjects therefore it followeth immediately vers 18. He that in these things serveth Christ is accepted of God and approved of men There is much contention about the true service of Christ in his Church St. Paul tells us it is in Righteousness that implyes departing from all evil and doing all good Thus much every
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
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
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
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
Fathers to the Children and the heart of the Children to their Fathers lest I come and smite the Earth with a Curse Now the cry that 's here meant is before the second coming of the Lord whereby is to be understood the publishing of the Gospel the second time Mat. 24.14 which is the everlasting Gospel which the Angel publishes and proclaims Rev. 14.6 The reason of this cry or loud noise made at midnight may be either 1. to men afar off or 2. in regard of other noises which hinder men from hearing or because they to whom the cry is made are asleep 1. Men are afar off for as Omne visibile radiat Every visible thing hath its rayes which have their bounds how far they can be seen so it 's true of all the sensible objects Omne audibile radiat Every audible thing hath certain rayes as I may say whereby the cry is carried and this cry must be great Eph. 2.13 and 17. Now in Christ Jesus ye who sometimes were afar off are made nigh by the blood of Christ and vers 17. came and preached peace to you who were afar off and to them that were nigh 2. There are other noises which hinder the hearing of this cry like as in Catadupa Esay 5. read 3. They to whom the cry is made are asleep they all slumbered and slept yet this cry is to the glory of all penitent souls but to the confusion and misery of all such as are foolish and impenitent This cry was made at midnight which came to pass by reason of its allusion to that ancient rite and custom of solemnizing Marriage in the night whence the custom long after remained of using Lamps and Torches at their Marriages But why is the time here definitely set down at midnight We read of Three other times named Mark 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 Wherefore what I say unto you I say unto all watch so Luk. 12.38 whereby is signified the uncertainty of the time which is here set down as certain at midnight Hence 1. observe in the time of the greatest darkness warning is given of the coming or appearing of the greatest Light Luk. 2.8 read there is question made touching the time of our Lord 's appearing in the flesh I dare not recede from the known time though I conceive it was about the time when the Sun entered Capricorn in the time of the greatest darkness And as his coming in the flesh was at such a time so is his coming in the Spirit I come like a thief in the night and the Apostle tells the Thessalonians so much 1 Thess 5.2 For your selves know perfectly that the day of the Lord cometh so even as a thief in the night 2. Observe hence appears how dreadful and terrible the coming of the Lord must needs be unto all ungodly men unto impâ—udent and foolish Virgins who neither know nor desire nor wait for the appearing of the Lord the cry is made at midnight when men are at rest when they are most secure when all slumber and sleep when all say peace and safety then comes sudden destruction upon them as travel upon a woman with Child and they shall not escape 1 Thess 5.2 3. so Job 34.20 In a moment shall they dye and the people shall be troubled at midnight and pass away and they shall take away the mighty without hand 3. Observe the Lord would have his coming known to all who wait for it the cry is made at midnight when a noise is heard far and wide Rom. 10.18 Have they not heard Yes verily their sound went into all the Earth and their words unto the end of the world Psal 98.2 3. The Lord hath made known his Salvation his Righteousness hath he reveiled in the sight of the Heathen he hath remembred his Mercy and his Truth all the ends of the Earth have seen the salvation of our God 4. Observe there is no time at all wherein to be secure for when men are wont most securely to take their rest even at midnight then is the cry made Tiberius the Emperour being invited to Supper to a Noble Man in Rome he stayed while midnight before he came and the Historian gives the reason Vt expectatior veniret He knew he had Soveraign Power and he would try the obedience of his Subjects if he thought it noble how much more justly and with better decorum may the great and only Potentate stay his own time Before the preaching of the Everlasting Gospel which is the cry here meant Rev. 14.6 we find one prodigious beast coming out of the Sea and another out of the Earth both which are interpreted the same Antichrist exercising the power of darkness Revel 13. per totum when there were none but pure Virgins lest with the Lamb on Mount Sion Rev. 14.1 5. then was the cry made by the Angel flying in the midst of Heaven vers 6. Let us be exhorted then though he stay late though while midnight yet wait on him for that he tarries is no argument of his disaffection but rather of his love to us Joh. 11. yea it is for our safety 2 Pet. 3.15 Account that the long suffering of God is Salvation even as our Brother Paul also according to the wisdom given unto him hath written in Rom. 2.4 Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance Heb. 3.12 But exhort one another daily whilst 't is called to day Heb. 10.15 Not forsaking the assembling of our selves together as the manner of some is but exhorting one another so much the more as ye see the day approaching vers 36. For ye have need of patience that after ye have done the will of God ye might receive the Promise Means hereunto Hasten to the coming of the day of God 2 Pet. 3.11 Seeing all these things shall be dissolved what manner of persons ought we to be in all holy Conversation and Godliness looking for and hastening unto the day of God a strange speech we say Phosphore redde diem we wish for the day but can we hasten the day see Psal 94.12 13. For the Elects sakes those dayes are shortned Be we exhorted to hear the crying voice of the Angel Cant. 6.13 Return return O Shulamite return return it 's so read in the LXX and Vulg. Lat. though Shulamite also be a good sence O thou peaceable one or as it 's otherwise read O thou sleepy one Whence should the sleepy Virgin return and whither The Virgin Soul hath gone a whoring from her God Hos 9.1 Rejoyce not O Israel for joy as other people for thou hast gone a whoring from thy God and hast loved a reward in every corn floor In the latter dayes of the Church our Lord
and is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not prevail with us yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
feet are swift to shed blood destruction and unhappiness are in our wayes and the way of peace we have not known that 's Gods way Thou art therefore inexcusable O man who ever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things O but we have the Truth they say they have the Truth too but both they and we hold the Truth in unrighteousness and so the wrath of God is brought upon us both Rom. 1.18 Every Sect challengeth Christ who shall be judge even the meanest Auditor here may be judge for what is Truth David tells us Psal 119.151 Thy Commandments are the Truth Our Saviour tells us I am the Way the Truth and the Life They have the Truth then who obey the Truth who keep the Commandments who walk in Christ the Way do the Truth live the Christian life these have the Truth They who are contentious do not obey the Truth Rom. 2.8 Tush Truth is fallen in the street and trodden under foot by those who plead for it Yea Truth faileth and he that departeth from evil maketh himself a prey Isa 59.15 God hath a controversie with the Land because there 's no truth no mercy no knowledge of God Hos 4.1 They who have the Truth have meekness Psal 45.4 they have mercy Psal 85. and 60.4 they have love Thou hast given a banner to those that fear thee that it may be displayed because of the Truth What 's the banner Cant. 2.4 His banner over me was love Charity rejoyceth not in iniquity but rejoyceth in the Truth 1 Cor. 13.6 Exhort 1. To make straight the Lords way Such a way the Lord delights in Ps 1. for as our eye is pleased with that which is straight and crooked figures displease our eye so it is with the Lord which is the meaning of that Phrase often used in Scripture To do that which is right in the sight of the Lord Deut. 1.18 and 12.25 The Lord gives this Testimony unto David 1 King 4. That he did that which was right in his eyes and to Jotham 2 King 15.34 and 18.3 to Hezekiah Whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth that which pleaseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 27.9 Truth will return to those that practice it God himself is right Deut. 32.4 Exhort 2. Prepare the way of the Lord in the wilderness what wilderness we must go into I have shewn before into the forlorn desolate and wildered heart thither we must go to prepare the Lords way where the Lord calls to us to hear his voice and his word is not afar off from thee but in thy mouth and in thy heart I have heard of many and known some who have travelled far to hear the Lords voice and learn how to prepare his way and after long search abroad have at length returned with loss of all their labour grieved and ashamed that they have sought that so far abroad which might be found so near at home What is it to prepare this way of the Lord in the wilderness what else but to repent of our ill led lives by which we have wandered and gone astray from our God and return unto our God for ever hereafter to walk in his clean even and right way which whosoever shall go about to do shall quickly find himself in a wilderness and man alone with God alone Such an one sets God in his heart over all renounceth all things for God alone so that if he might have all the world without his God he rather chooseth to have God alone without all the world than all the world without God Lord let all things in the world forsake me so I may have thee so I may have thee I forsake all things so I may have thee let the world be crucified to me and I unto the world He who is thus retired unto his own heart shall quickly find himself alone though in a crowd and yet is he not alone for God is with him he is alone who is without God Judg. 16.7.20 But whom shall we perswade thus to prepare the Lords way in the wilderness Exhort 3. To be wary least we be seduced by the crooked Generation were there not such seducers Isa 35.8 There is great need of such advise because there is a way that seems right to a man but the end of it is not good what way is that every by-way of Religion doth not every way seem good in his own eyes The common means to level the Lords way to fill up the valleys and bring down the mountains is 1. Repentance and Faith John the Baptists Doctrine for so we find Act. 19.5 John baptized with the baptism of Repentance saying unto the people that they should believe on him which should come after him i. e. on Jesus Christ This Doctrine fills up the low sinking valleys Act. 2.37 38. this Faith removes mountains Mat. 17.14.21 See Notes in 1 Cor. 13.2 2. Prayer Psal 27.11 Teach me thy way O Lord lead me in a plain path Remember thou walkest in the midst of snares let thine eyes look right on he who hath the end of his journey in his eye cannot go amiss Make straight paths for your feet Pray to the Lord to direct us O that my wayes were made so direct that I might keep thy righteous judgements 1 Joh. 2. If any man sin we have an advocate with the Father It 's much to be lamented that this and other Scriptures and the falls of Gods Saints are drawn to countenance men in their voluntary and wilfull fallings and lying still in sin The falls of Gods Saints were not iterated and it cost some of them dearly e're they rose witness David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who willingly falls unwilling falls are pardonable Gal. 6.1 You must take heed of such interpretations of Scripture as side with our corruptions our best guide in Gods way is self-denial We are prone to despair I shall fall one day by the hand of Saul saith David We are too prone by corrupt nature to fall therefore listen not to those Scriptures which seem to drive us down headlong stand fast in the Faith stand fast in the Lord. NOTES AND OBSERVATIONS UPON JOHN III. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him BEfore we come to the Analysis and Resolution of these words it 's necessary that we should read them right according to the Greek which word for word sounds thus He who believeth on the Son hath the everlasting life but he who obeyeth not the Son shall not see that life but the wrath of God abideth on him We read in the 25th verse of this Chapter of a question raised between John Baptists Disciples and the Jews concerning Purifying as whether the legal
Spirit of God that they would labour for it Are there not some that have not so much as heard whether there be an Holy Ghost Motives 1. From the excellent effect of it 1. Spiritus ipse docet the Spirit it self teacheth 2. Besides it is Sanctificationis adoptionis spiritus the spirit of sanctification and adoption 2. From the necessity of it Rom. 8.9 He that hath not the spirit of Christ is none of his All the vessels of the Tabernacle must be anointed with oyl 3. Were there such a drought as in Eliah's time 1 King 17. we would be sensible of it Examples Psal 42.1 and 143.6 As the Hart panteth after the water-brooks Notes or Marks of the Spirit 1. He that hath the Spirit is not sensual Jude v. 19. If we live in the Spirit let us walk in the Spirit Gal. 5.25 2. Gal. 5.22 They have the fruits of the Spirit they propend not to their own wisdom scientia inflat they purge out the old leaven who would put precious liquor into a stinking vessel or what wise Huswife drink into a musty cask Means To enjoy it 1. hearken to the whisperings of it 1 King 19. 2. Pray for the Spirit Luk. 11.13 confirmed by the comparison of God with an evil man But he must be a child of God that prays for the Spirit otherwise if he be full of all wickedness he is a Son of the Devil Exhort 2. To those that have some measure of the Spirit that they would labour for a greater measure Are there not many who walk in a latitude and think they have enough of the Spirit already like the false Prophets speech to Michaiah and Hananiah to Jer. 28.1 2. 1. Because a man may believe and yet want the full measure of the Spirit Joh. 7.39 Ephes 1.13 Act. 5.32 and 10.43 44. and wanting that measure may be none of Christs Rom. 8.9 that 's properly called Christ's Spirit 2. It is to become more and more like unto God Ahabs Prophets no question thought themselves to be full of the Spirit because they gave heed to Spirits of errour 1 Tim. 4.1 Empty vessels ye know sound most when they that are full are silent and the shallow rivulets make a greater noise than the deep and fullest streams Shall we try these great professors of the Spirit by some signs 1. They fast they pray they receive the Sacrament they hear many a Sermon and repeat it this is the cracking of a vain-glorious Pharisee 2. They have the means This is a fulness but so as a bladder is full but of wind this knowledge puffeth up it satisfieth not But how we may be filled with the Spirit may be considered in Analogie to a thing to be filled Something is required in the thing to be filled and filling 1. In the thing to be filled is emptiness the widow must bring vessels empty vessels for there is a wo denounced against them that are full Luk. 6.25 Oportet inaniri quod implendum est which must be of all things in the vessel because intus existens prohibet alienum there must be an emptiness of our selves an emptiness of our Will our Self-love and Intention 2. Of all things contrary to the liquor we are to pour into it so that if we must be sealed with the Spirit of Promise we must become unsealed of those seven seals Rev. 7. and so resign our selves wholly up to God to be sealed anew by his holy Spirit to be guided by him to be filled by him The more empty a vessel is of water the more wine it holds The Lord complains Isa 1. Vinum tuum mixtum est aqua we relish not the drink that tastes of the cask and shall we think God will be pleased with any thing Would any man pour precious liquor into a sink or musty cask and shall we think God more prodigal of his holy Spirit than we of our worst liquor After this emptiness the Spirit of God fills us for it abhors emptiness as well as nature and unless we be thus filled the evil Spirit returns and finds it empty swept and garnished 2. In the thing filling accommodating and fitting of it self to all parts of the vessel Receive the Word with meekness saith Jam. 1.21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum internum the ingrafted word As a key of an Ash will consume the Willow and grow up instead of it so that it assimilates the stock into its own nature so the Word and Spirit of God doth assimilate to it the man that receives it Thus young Joseph revived old Jacob Jacob was as dead before Gen. 45. end 3. It must be a chosen vessel to bear Christ's name a Disciple of Christ It must be united and fitted together These in the Text were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we must come 1. To humility ye know that when we would fill a vessel at the well we incline and sink our vessel otherwise we cannot fill it and we must humble our souls and vessels and sink them into the well of living Water God teacheth the humble Psal 25. Submission God gives the Spirit to those that obey him Act. 5.32 'T is every valley that shall be filled so the confluence of all mercies is to the loving souls the graces of the Spirit are here most glorious as brighter colour upon a deeper ground 2. There must be desire to them that desire filling is only promised Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled and he hath filled the hungry Luk. 1.53 3. Soundness which is the bottom of our vessel and sincerity in receiving the Spirit and retaining it Sincerum est nisi vas quodcunque infundis excessit For by this means by approbation of thy sincerity he pours in more precious liquor Do not you do so before you will pour strong drink into a vessel ye pour water to try whether 't will hold that or no So our Saviour commanded those servants that attended at the Wedding Joh. 2. to fill the water pots with water ye know what came of it he turned it into wine So must we expect upon the faithful retention of the common gifts of the Spirit Take therefore the Apostles exhortation Heb. 2.1.4 we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak or let it slip 1. They that were filled with the Spirit were of Christ's followers 2. All together in one place 3. Sitting quiet noting quietness of mind 4. All of one mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were full of the holy Ghost and art thou full of all wickedness a child of the Devil Tohu and Bohu empty and void I beheld the earth and behold it was Tohu and Bohu Jerem. 4.23 he made it not to be empty but to be inhabited Esay As a skilful Musitian that plays on an Instrument hath a sound answering to his mind So here the Spirit gave utterance and they spake accordingly 〈◊〉 〈◊〉
the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
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
together Righteousness and Peace have kissed each other Psal 85.10 they are said to meet which before were asunder and separate one from another but wherever the Christian Religion prevails and hath the life of it in power and vigour there Mercy and Truth are met together Righteousness and Peace have kissed each other He who hath truth and doth the truth as our Saviour speaks Joh. 3. He is merciful even as our Father which is in heaven is merciful and so much as he wants of mercy so much he wants of truth Thus he who hath Righteousness and doth Righteousness as St. John speaks he is peaceable and so far forth as he is unpeaceable so far forth he is unrighteous I deny not beloved but that there is a kind of peevish zeal which accompanieth almost every Opinion in Religion wherein one differs from another and this may sometime be born withall in a Disciple as James and John were but when it gets head it draws to it the malignant party of debate strife contention pride back-biting detraction and many of that rabble and this party led by blind and ignorant zeal eats out and consumes the Christian patience and long-suffering gentleness brotherly kindness mercy peaceableness yea Righteousness and Truth it self ordinarily is lost with striving for it yea zeal thus whetted and imbitter'd proves bloody and breaks out into wars and fightings with this or that Sect of men and makes men think of those who are otherwise minded ungodly unholy prophane men and unworthy to live and as Erasmus tells Paulus Volsius under pretence of the glory of God they go about to convert men with fire and sword Surely beloved the Christian Religion owns not nor doth Christ our Lord patronize any such heady ignorant and bloody zeal nor have they Christ's Spirit who are led by this be they what they will be for the Father sent not his Son into the world to condemn the world but that the world should be saved by him Joh. 3.17 And the Son of man came not to destroy mens lives but to give his own life a ransom for many Luk. 9.5 6. Consol But I know well that he who goes about to practice this Duty of being peaceable and making peace with all men meets with many rubs and discouragements as he who would part a fray oftentimes bears blows on both sides and what account do partial men make of such but esteem them neuters cold and lukewarm and therefore such an one hath great need of heavenly Consolation to support him Wherefore know this poor disconsolate Soul that all the servants of the God of peace have been and are such peaceable ones and have suffered the same afflictions and tryals that thou doest both in estate and reputation Gen. 34.21 22 23. 1. Moses why smitest thou thy fellow who made thee a Prince and a Judge over us Exod. 2.13 14. 2. David sent his Ambassadors of peace to Hanun and what came of it they were sent back with reproach 2 Sam. 20. He heavily complains of their unpeaceable disposition with whom he desired to live in peace Psal 120.6 7. and he gives this character of unpeaceable men Psal 35.20 that they devise deceitful things against them that are quiet in the land 3. And what and how many aspersions suffered the Apostles the messengers of peace and how contrary to their profession and practice that they were disturbers of the common peace deceivers enemies to government c. they were reviled defamed made as the filth of the world and the off-scouring of all things 1 Cor. 4.13 4. And when St. Peter was to break down that partition wall of the Ceremonial Law and so make peace between Jews and Gentiles he was accused for it and he put to his Apology Act. 11. 5. And when St. Paul went about to promote the same business what opposition he found from Jews and Gentiles scourged stoned imprisoned buffetted reviled persecuted accounted unworthy to live upon the earth for such is the cross disposition of most men they 'l rather live peaceably with the unpeaceable men than with the Sons of peace St. Paul found the Corinthians just in this temper as many a godly Minister finds his people 2 Cor. 11.20 Ye suffer fools gladly for ye suffer if a man bring ye into bondage if a man devour ye if a man take of ye if a man exalt himself if a man smite ye on the face they would rather endure these things from unpeaceable men than live peaceably with St. Paul Nay Christ himself the Prince of Peace and peace-maker what contradiction of sinners did he suffer against himself because he conversed with the Samaritans Say we not well say they that thou art a Samaritan and hast a devil And doth he find better entertainment among us for I may use the words to you that St. Paul does to the Ephesians 2 12-17 Do we give him or his Disciples better entertainment than the Jews did they called him a Samaritan because he conversed with them and converted them and we will not allow him to any Sect but our own what ever that is Here is Christ saith one nay he is here saith another And thus we divide his Disciples and divide Christ himself He chose them two and two and sent the seventy forth by two and two to signifie that Unity and Peace that ought to be between them But one saying I am of Paul another I am of Apollo breaks that Unity 1 Cor. 1.12 13. Wherefore when the Ministers of God and other men suffer but the same things that all the Saints of God have done from the beginning yea that all the Prophets and Apostles yea the same things that Christ himself hath suffered why should we be offended 1. It is enough that the Disciple be as his Master is and the Servant as his Lord Nay O passuri graviora Ye shall suffer more heavy things than these Matth. 23.34 and Joh. 16 1-4 2. Nay how glorious a thing it is to be like them 3. And therefore set before thee the example of Christ and consider thou art like thy Lord in this Duty in a more eminent manner to be like that Corner stone that joyns the parts of the building together to be the salt of the earth to be the cement of men to be the binding chord in musick which reconcileth all jarring differences and maketh of them the sweetest harmony to be like to God himself the highest and most noble Being who hath his Name Jehovah as Christ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 1. from Being in whose essence and being all particular essences contradistinct and disagreeing among themselves as friendly consent and agree together NOTES more at large on ROMANS XII 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be possible as much as lieth in you live peaceably with all men I Shall not be tedious unto you by repeating any thing formerly delivered in the handling of this Precept nor shall I be
God Psal 117.2 Rom. 15.9 This would alone require a large discourse This time of Advent remembers us of the sure Mercies of David which is Christ and all Spiritual Graces vouchsafed unto us in him for this all Nations owe thanks and praises unto the Lord our God But we above all Nations God tenders us as his peculiar people consider our peace fit to propagate the Gospel of Peace when all the world about us is in combustion our Plenty our Liberty and Freedom to meet together and praise our God For our selves in particular remember Gods late gracious dealing with us visiting us with Mercy after he had visited us with his Judgements his Plague Pestilence and Famine our good God hath left us nothing to do but to give thanks and praise him Sign 1. Whether do we this or no 'T is all one as if I asked the question whether our light shine before men or no that they might see our good works and glorifie our Father which is in heaven 2. Surely he that praiseth God knows God otherwise when we give many good words of God we speak by hearsay for what an unreasonable and ridiculous thing it were for a blind man to discourse of Colours or a deaf man of Musick you would presently say he took up all his knowledge upon trust Let me then ask thee the question thou praisest God dost thou know God know him yes he is a Spirit and a Spiritual substance Eternal Infinite c. True but that 's not enough dost thou so know him that thou keepest his Commandments or with all thy will thy desire thy power and might unfeignedly endeavourest so to do What 's this to know God look whether it be or no 1 Joh. 2.3 4. Hereby we know that we know him if we keep his Commandments and he that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him So our Saviour upbraids the ungodly Jews who sung the seven last Psalms the Hallelujahs every day in their Synagogue yet saith our Saviour to them ye have neither heard his voice nor seen his shape Joh. 5.37 Jer. 22.16 was not this to know me They who truly praise God must say as St. John speaks 1 Joh. 1.1 That which we have seen and heard c. that declare we unto you but that all Nations may praise the Lord as here they are exhorted I 'le name some necessary Rules 1. Repentance from dead works is most necessary all Nations must weep and wail before him Apoc. 1.7 before they can truly praise him 2. There must also be confession of sin confessio peccati antecedit confessionem laudis the confession of sin precedes the confession of praise 3. Fear of God ye that fear the Lord praise the Lord. 4. Yea there must be Hope in God first expresly Ephes 1.12 We are to the praise of his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first hoped in God 5. We must avoid the praises of men Many confessed him not because they loved the praise of men more than the praise of God Joh. 12. 6. We must enter the gates the narrow gates of Righteousness and then praise the Lord. 7. Pray unto God that we may praise him Let the people praise thee O God let all the people praise thee Axiom 2. We ought to magnifie the Lord together This Notes not only the union of the persons praising but the concord of their praises Cajet super laudate Magnifiing is to shew forth his great praises Herein is a difference of praising God from praising of any Creature A man in praising the Creature may justly fear lest he be Hyperbolical and exceed truth Here there 's no such fear because God is major omni laude and we have his warrant to magnifie him Exhort David calls all the Creatures to do it Psal 148. Confer Euthym. in locum 't will be far more easier like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we do not the stones will of such stones God can make children of Abraham NOTES AND OBSERVATIONS UPON ROMANS XV. 26. For it pleased them of Macedonia and Achaia to make a certain contribution to the poor Saints which are at Jerusalem IT was wont in the primitive times to be a part of the Churches employment on the first day of the week to make Collection for the Poor and accordingly it is ordered by Authority to be the business of this day And therefore I thought fit also to make it my business to speak a word in season to that purpose to stir us up to the duty of the day that as St. Paul provoked the Corinthians by the Example of the Macedonians 2 Cor. 8.1.2 and here by the Examples of both he tacitely excites the Romans So by the Examples of them all we may be moved to a like Contribution to the poor Saints that are in Savoy Our Apostle in this and the former Verse acquaints the Romans to whom he writes with the occasion of his journey thither he was to go to minister to the Saints there And why so It pleased them of Macedonia and Achaia to make a certain Contribution c. And this was one main business of the Minister of the Gospel as appears 2 Cor. 8.4 Gal 2.9.10 Before we come to consider these words in particular let us endeavour to set the Text right and give a true translation of it The Greek words are these Rom. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word found thus For Macedonia and Achaia thought Good or have been willing to make some Contribution or Communication to the poor of the Saints who are at Jerusalem In the particular handling of these words I shall endeavour to clear this Translation unto you In the words we have the necessity of the Saints at Jerusalem and the Macedonians and Achaians endeavour to make supply to that necessity Accordingly we may resolve the Text into these two Divine truths 1. Some of the Saints at Jerusalem were poor 2. Macedonia and Achaia thought good or were willing to make some Contribution or Communication to the poor of the Saints which were at Jerusalem 1. Some of the Saints at Jerusalem were poor The Saints the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is separated from evil dedicated unto God Sanctitas importat duo separationem ab aliquo applicationem ad aliquid A separation from something and an application to something both these are wrought in the Saints by the Spirit of holyness The word in the Hebrew answering to this in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving gratious merciful c. such are Saints some of these Saints at Jerusalem were poor So I render the words The poor of the Saints for so the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the Saints and so the V.L. also hath Pauperes Sanctorum and Castellio Sanctorum pauperes Thus also the French Italian and Spanish Translations have the poor of
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
God will cause Righteousness and Praise to spring forth before all the nations The Reason of this why all things are thus become new beside what hath been formerly delivered is the decree of God Isa 56.17 I create new heavens and a new earth and vers 18. I create Jerusalem a rejoycing and her people a joy and the end of this decree is that the new people may serve God in newness of life Rom. 6.4 and newness of spirit Rom. 7.6 That they may be to the praise of his glorious Grace Celebrate and Magnifie his Name being to sing that new song Hallelujah in the Church on earth the Jerusalem that is beneath which will never end in that Jerusalem which is above Apoc. 19. This point is useful for Instruction and Consolation and Exhortation 1. Observe for Instruction the excellent estate and condition of Gods new people they have all things new in them They are renewed in the spirit of their mind Rom. 12.2 They have a new heart and a new spirit Ezech. 39.26 they are the people of the new world the new heaven and the new earth wherein dwells Righteousness 2 Pet. 3.13 Inhabitants of the New Jerusalem Apoc. 3.12 How excellent are the new people They walk in the new and living way the way of life as it is in the Syriac Hebr. 10.20 They walk in newness of life Rom. 6.4 they serve God in newness of spirit Rom. 7.6 they speak with new tongues and if thus we understand our Saviour Mar. 16.17 it will be a sign that follows all that believe when the new people speak as the Oracles of God Pet. and to the edifying of one another They are called by a new name i. e. they are called Christians Act. 11. a glorious name so glorious and so powerful that it is the saying of an Ancient Father No man would be an heathen if we who are called Christians had a care to be such no man would be so brutish but he would presently hasten to be a Christian if we who call our selves by the new Name of Christians performed and made good in our Life what we make shew of in our Name Let us observe this who are Christians and either make our lives better or be ashamed to bear our New and Glorious Name what a shameful contradiction in adjecto it is drunken Christians adulterous Christians covetous Christians envious and malicious Christians treacherous lying faithless disobedient Christians factious Christians who divide Christ and forsake that new Name and call themselves after the names of Men Were ye baptized in the name of Paul saith Paul himself much less were we baptized in the name of any Man Leader of any Sect and why then should we be called by his Name whatever it is I doubt not Beloved but some Sect hath come nearer the Truth than others have done and that there is somewhat eminent in every Sect as Mirandula speaks of the several Sects of Philosophers Aliquid magni est in unaquaque Secta But they are all no better than so many pieces of Christ's Coat which every Sect takes to it self as our Saviour speaks and puts as a piece of new cloath to an old garment Matth. 9. to cover their nakedness but Christs Coat is without seam and in him not only in a shew or a pretence but all things are new But the poor dejected and disconsolate Soul may say Are all things new in Gods new people Alas I find little or nothing new in me mine old things are not passed away Answer No thou couldest not find that unless there were some thing new in thee the old things discover not themselves to thee that they are such but the old are discovered by the new for all things that are discovered are discovered by the light for whatsoever doth make manifest is light Ephes 5.13 It is one degree to wisdom for a man to know that he is not wise and the way to wisdom is to be a fool in this world 1 Cor. 3.18 For there are degrees of renovation 2 Cor. 4.14 15 16. The inward man is renewed day by day so that although all things are become new yet all things are not become new all at once Nemo repente fit optimus But the Old Serpent deceives me with his subtilties Answ As there is an Old subtil Serpent so there is an ancient of dayes the only wise God who prevents thee with his Grace that thou mayest not be deceived by the Old subtil Serpent And as Moses lifted up the Serpent so must the Son of Man be lifted up Joh. 3.14 15 16. But the Old Serpent tempts me to mine old sins Answ As there is an old Serpent tempting so there is a new Man succouring thee and those that are tempted Heb. 2.18 There is a faithfull God that will not suffer thee to be tempted above what thou art able 1 Cor. 10.13 But my sins are so many and so often iterated that God is weary of repenting Jer. 15.6 God will not be weary of repenting that he hath forgiven thee if thou be not weary of repenting that thou hast offended God But mine old sins return upon me and vex me Psal 79.8 Answ As thou hast old sins so hath thy God old loving kindnesses Psal 89.49 But mine old sins solicite me to entertain them day by day Answ And Gods mercies are renewed every morning Lam. 3.23 Wherefore despair not poor Soul but as thou art tempted daily by thine old sins so die daily to thy old sins and be renewed daily in the spirit of thy mind Renew thy repentance daily and daily let thy requests be made known unto God and daily pray unto him to create in thee a new heart and renew a right spirit in thee If thus thou doest fear not but be assured that in Gods due time all things will become new unto thee Lastly It serves for Exhortation to us who are to eat this new and spiritual meat and drink this new and spiritual drink that we endeavour ever hereafter to walk in the new and living way It is our vow promise and profession that we truly and earnestly repent us of our sins and that we are in Love and Charity with our neighbours and intend to lead a new life following the Commandments of God and to walk from henceforth in his holy wayes It is that we pray for that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ our Lord. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new MOral old things are past away I entered before upon an Exhortation that we would let these old things pass away from us A business of the greatest moment a duty which most nearly concerns us yet that which of all duties in the Christian Life we are most hardly and with the greatest difficulty perswaded unto to hate those things
2 Cor. 6.15 Repreh 5. Who reprove one another and censure one another c. for not ascending with the Lord Jesus when yet we continue in our fall nor arise not nor ascend with Christ Such a necessary Article of Faith as this was foreshadowed in mystical names and prefigurations of our Lords Resurrection Those mystical names are Camon Resurrection Judg. 10.4 a place where Jaire was buried 2. Eliakim the Resurrection of God 2 King 18.18 3. Jehoiakim the Resurrection of the Lord 2 King 23.36 4. Jekamiah the Resurrection of God 1 Chron. 2.41 All which and diverse others boded the future Resurrection of the Lord Jesus So likewise did the manifold prefigurations of it those which concern our Saviours Person and those which concern his Church together with him which belong to the following point 1. Those which concern our Lord Jesus his person when he would prove his own Resurrection he began at Moses c. Luk. 24.25 26 27. We find Adam cast into a dead sleep and awakened prefiguring the second Adam dead and raised from the dead Isaac born of Abraham and Sarah when they were as good as dead Rom. 4. prefigured Christ the true Isaac born from the dead whence Abraham received Isaac in a figure Hebr. 11.19 Joseph out of prison Moses cast out to die saved and brought up like a Prince to be a God unto Pharaoh and a Saviour of his people Exod. 1. Aarons Rod that was as a dead stick the next day quickned and bringing forth fruit Consol Alas I am fall'n and cannot rise alone I cannot ascend Believe in him who ascendeth contra Job 15.22 He believeth not that he shall return out of darkness The daughter of Abraham believed in the Lord Jesus and was cured of her infirmity Luk. 13. Pray unto the Lord as the Church doth in this estate Psal 44.25.26 Our belly cleaveth to the ground Arise for our help and redeem us for thy Mercy sake More NOTES on COLOSSIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God THe words come under a double consideration 1. Absolute and so I have spoken of them 2. Relative and that 's implyed in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In so precious an Article as the Ascension of our Lord nothing must be lost he commands gather up the fragments Besides this time was heretofore called Ascension-week and so it is Verbum Diei in die suo a word proper for the time Because ye are risen with Christ seek the things which are above These words are an inference from the Apostles discourse begun Chap. 2.6 As ye have received Christ Jesus the Lord so walk in him and that from the beginning to the end of the Christian Life rooted and built up in him dead and buried with him and risen with him Now whereas two rubs meet the Christian Traveller in this way and hinder his progress 1. One from the Gentiles that 's Philosophy which promiseth fulness of wisdom 2. The other from the Jewish rudiments of the world which promise the same The Apostle tells them that Philosophy hath not that in it which it promiseth 't is an empty thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain deceit 2. No nor have the Jewish Rudiments the perfection in them which they promise both are no better than a shadow but the body is Christ and in him dwelleth all the fulness of the Godhead bodily and ye saith he are complete or filled in him circumcised dead buried and risen with him and because ye are so ye ought also to ascend with him If ye be risen with Christ seek those things which are above The force of this consequence may serve for the reason of this point for how doth it follow that because believers are risen with Christ therefore they ought to seek the things that are above The force of this consequence will appear to you if ye please to consider 1. The pattern example and way-guide whom we profess to follow in the way of Life and thaâ— is Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author or Captain of our salvation Rom. 8.29 2. The way wherein we follow him 1. The pattern whom we follow in the way of Life is no other than our Lord Jesus Christ now he not only suffered was crucified dead and buried and arose from the dead but also ascended and therefore if we be his followers and desire to be conformable unto Jesus Christ as he hath done so must we do also as Abimelech said to his followers Judg. 9. 2. This also appears from the consideration of our way wherein believers follow our Lord and that way is indeed no other than Christ himself the Way the Truth and the Life it self In the way there are diverse stages and diverse steps in the several stages 1. The diverse stages are the diverse and sundry Graces and Virtues which are in Christ represented unto us in his death Life Resurrection and Ascension And 2. The diverse steps are the several degrees in those Graces and Virtues of Christ Truly beloved it 's a long way and up-hill all the way but still the nearer unto God superas evadere ad auras Hic labor hoc opus est Like Pythagoras his Y narrow at the bottom large at the end 2 Pet. 1. Ye have the several stages and as it were the several ascents of Jacobs Ladder which reached from Earth to Heaven Gen. 28.12 These are they which the Apostle calls his wayes which are in Christ 1 Cor. 4.17 There are also diverse degrees of latitude extension and intension in these Divine Virtues and Graces from Faith to faith from Virtue to virtue By these steps and degrees we grow up into Christ in all things into a perfect man into the measure of the stature of the fulness of Christ Ephes 4. Observ 1. Wherein consists the Christian Mans imitation of our Lords Ascension not in a vain and empty theory and speculation such as the Jesuite commands and shews in diverse examples As 1. Of one who continually looked up to Heaven and would not be perswaded from lying on his back lest he should not see Heaven and was called thereupon Suspex Coeli as we would say an Heaven or a Star-gazer 2. Another who was wont to look up into Heaven from Sun-setting till Sun-rising 3. Another who was carried up to Heaven seven times a day if you will believe him and heard Musick there 4. Another whose daily practice was to look up into Heaven and was so wrapt with speculation of it that his Soul being drawn thither drew his body after it 5. Another and he the Father and Founder of his Order who was wont to go up into the Sollar of his house from whence he might freely look up to heaven and this speech he left behind him Quomodo sâ—rdet mihi terra cum coelum aspicio and these or
Axiom Lay hold on the Eternal Life Wherein two things must be explained 1. What the Eternal Life is 2. What it is to lay hold of it 1. Life is either 1. of Nature and that either Vegetative Sensitive or Rational 2. of Sin 3. of Grace one and the same man may live them all successively 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. to lay hold on that which is in danger to perish as Heb. 2.16 He layeth hold on the Seed of Abraham Or 2. To lay hold on that which may keep us from perishing and so the Seed of Abraham layeth hold on Christ And in this latter sence the word is here used and signifieth a further act of Faith a laying hold on the object of it Eternal Life for so Faith is carried to a double object 1. The Righteousness and life of God lost in us 2. The Power of God or Christ for the subduing of the sin intervening and coming beween us and God his Righteousness and the Eternal Life When therefore through the power of God we have fought the good fight of Faith and subdued the sin that 's the first act here commanded Then lay hold upon the Righteousness and Life of God and this here seems to be a Metaphor to lay hold on the Eternal Life is taken from Runners or such as strive in Games for the brabium the reward Observe This if well considered may set an high price upon the true Christian Life and may shame them who sleight and undervalue it Is it not the Life of God good Angels and good Men Is it not the Life that lasts for ever even the Eternal Life Exhort 1. To lay hold on this Life Exhort 2. To fight that good fight Motives 2. 1. Melchizedeck will help us 2. The Righteous are scarcely saved Sign Is Christ Jesus thy Lord No man can call Christ Jesus the Lord but by the Holy Ghost Means 1. Follow the Spirit Galat. 5.16 17. 2. Fighting is a necessary means for the obtaining of the prize Col. 1.24 2 Cor. 1.6 Rom. 6.8 3. If thou wilt enter into Life keep the Commandments 4. Pray to the Lord to restore thine hand dryed up like Jeroboams but perhaps he hath given thee strength already stretch out thine hand stretch it out to the poor and needy this is the means which the Apostle prescribes vers 18 19. Axiom 3. The obtaining of Eternal Life requires our utmost endeavour fighting laying hold running striving to enter From the dayes of John the Baptist the kingdom of heaven suffers violence and the violent take it by force press forward unto the mark for the prize of the high calling of God in Jesus Christ Observ 1. Here is a means for the lengthning our short life Lay hold upon the Eternal Life See Notes on James 4.14 Observ 2. The transcendent eminency of the life of God whereunto we are exhorted it 's the Eternal Life whatever other life is but short and temporal for what is your life saith St. James Jacob said of his dayes that they were few and evil What is your sinful life pleasures of sin for a season A lying tongue is but for a moment In Gods wayes is continuance Isa 64.16 The Prize is here the Image of God the Life of God the Divine Nature which consists in all righteousness in humility meekness patience c. all which are in the Living God the consequents whereof are the peace of conscience and ravishing and glorious joy in the Holy Ghost which accompany the Eternal Life where ever it is in God Angels or Men so far forth as they are capable of it or it communicable unto them Now that Eternal Life consists in these is proved Psal 24.3 Who shall ascend into the hill of God i. e. obtain Eternal Life vers 5. He shall receive the blessing and righteousness so that the blessing of Eternal Life is Righteousness Christ praying against his enemies saith Let them not enter into thy Righteousness Psal 69.27 Prov. 12.28 The way of Righteousness is life Prov. 21.21 He that followeth after Righteousness and Mercy shall find Life Righteousness and Honour Isa 46.13 I bring near my Righteousness and my Salvation shall not tarry So that Life Righteousness and Salvation are all one Isa 51.5 and 56.1 Joh. 1.4 In him was Life and that life was the Light of men that Light of men is Righteousness Goodness and Truth Ephes 5.8 9. Light in the 8th vers is so expounded v. 9. therefore the Light and Life of men is the blessed fruit of the Spirit in Righteousness Goodness and Truth Jam. 1.12 2 Tim. 4.8 A crown of Life is a crown of Righteousness 2 Pet. 1. According as his Divine Power hath given unto us all things pertaining to Life and Godliness which are the same and Glory and Virtue the same Object 1. Eternal Life is not to be enjoyed in this world but the life of Righteousness may be obtained Resp It may be enjoyed in some measure as we see in Zacheus Luk. 19.9 Prov. 11.31 The Righteous shall be recompensed in the earth not in outward blessings but inward and spiritual for 1 Cor. 15.19 If in this life we have only hope c. there is no hope in the other life for faith and hope cease 1 Cor. 13. 1 Joh. 3.14 We are passed from death to life and vers 15. No murderer hath Eternal Life abiding in him compare the first vers with the 14th you shall see that he that loves in truth hath Eternal Life abiding in him Object 2. We are in the way to not in the life Resp True as Childhood is a way to perfect age yet Righteousness c. are the true Eternal Life life in their measure as childhood is manhood in the nature of it Object 3. Eternal Life is a life of joy pleasure happiness Resp Not a Turkish happiness is here described but a Christian not in meats and drinks but in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 Object 4. Two Kingdoms there are one of Grace the other of Glory Resp The words of both are said to be the words of this life Act. 5.20 The Scripture speaks but of one Kingdom Repent for the kingdom of heaven is at hand 'T is true there are several degrees yet the lowest degree is a participation of the glorious life We are changed into the same Image from Glory to glory i. e. from one degree of Grace into another 2 Tim. 4.8 A crown of Righteousness is Jam. 1.12 a crown of Life and 1 Pet. 5.4 a crown of Glory to shew that Righteousness Life and Glory are one and the same thing so Peter confounds Godliness with Life and Glory with Virtue 2 Pet. 1.3 And lest we should cavil and say that Godliness is the way to Life and Virtue the way to Glory he puts them in an inverse order doubtless not without a Divine instinct All this proceeds from meer Grace from the beginning to the end
the word in the preter Tense against all our old English Translations Jesus who delivered us from the wrath to come Observ 2. Jesus Christ is a perfect Saviour he saves us from every evil work both that which otherwise we might suffer and that which otherwise we might do 1. That which otherwise we might suffer This is the more to be noted because when we speak of Christ as a Saviour we do not commonly apprehend him according to the largeness and amplitude of Salvation but confine his Salvation unto this or that As when we say he is our Saviour and saves us from our sins according to the Angels Etymology of his name But when we enquire from what he saves though the Angel say from sins we commonly say he saves us from that we most fear i. e. punishment for sin But punishment for sin is not sin if he saves from sin he saves from that which is the cause of punishment He is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost Observ 3. Experience causeth hope He hath delivered and he will deliver Deut. 3.21 and 20.11 2 King 4. Reason 1. With God there is no change Jam. 1.18 thy father did eat and work Righteousness Jer. Honorantes honorabo I will honour them that honour me He is Johovah and changeth not Reason 2. A paritate rerum See 1 Sam. 17.33 37. Observ 4. The constancy of our God The Lord delivers us from every evil work that we may not do it So the Etymon of Jesus Matth. 1. Repreh Those who look only at temporal deliverances and little regard spiritual The goodness of God in outward things leads to repentance which if we consider it 's an evident sign that the earthly man yet rules in us Very sensible we are of any hurt in our bodies and loss in our estates any blemish in our reputation and the restitution to health wealth and credit we acknowledge to be Gods But doubtless the greatest deliverance is spiritual Gen. 20.6 I keep thee from sinning against me Psal 125.3 The Lord preserves the righteous that they put not their hand to iniquity 1 Sam. 25.33.39 Blessed be the Lord that hath kept his servant from evil 2 Cor. 13.7 I pray God that ye do no evil Psal 120.2 Deliver my soul from lying lips and from a deceitful tongue The Psalmist prayeth that he may not deceive or lye Most men pray that they may not be deceived over-reached c. But if men prayed as David did that he might be delivered that he might not use lying deceit and fraud if men should thus pray they would not over-reach their Brother in bargaining they would not deceive lye flatter as there is so great a complaint men do Repreh 2. Their foolish perswasion who are confident they shall be saved there must be no doubt of that though they have no experience of any conquest yet over sin Quid vobis dies Domini Quid tibi paci Repreh 3. Those who have experience of the Devils work in them yet will they trust in God Christ hath done it for them he hath justified them though they be not just He that justifieth the ungodly and condemns the just they are both an abomination to the Lord Prov. 17.15 And will God justifie the ungodly He makes the ungodly man a godly man So Abraham was justified when of an Idolater he was made a true Worshipper of God Rom. 4.5 otherwise abominable distinctions of sin What great need is there of reasoning thus in regard of our spiritual deliverance There is a further agreement between the Text and the business in hand than the common term of deliverance whether we consider the person delivered or the person from whom he was delivered 1. The person delivered was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a patern and example of Gods patience and mercy to others to believers as he tells us 1 Tim. 1.16 that as God shewed patience and mercy unto Paul so he would also unto other believers 2. In regard of the person from whom he was delivered Nero understood here by the Lyon as the Ancients generally agree Nero the Roman Emperour who first persecuted the Christians was a form and pattern of like tyranny unto the Romanists who should succeed unto the Heathen Emperour in the persecution of Christans and so fulfil what the Apostle prophesied of them and others Act. 20. Let them take notice of this who persecute or desire to persecute others for their Faith and Religion towards God Let them consider what pattern they imitate whose example they follow whom else but the first persecutor Nero and all those Heathen Emperours whom but the blind Papists whom but the Abaddon and Apollyon the Devil himself who sets them all a work Indeed they all do but his work And therefore Psal 7.1 The Psalmist prays to be delivered from his persecutors and to shew who set them all a work he comes vers 2. to pray for deliverance from the great Persecutor the Devil Ne rapiat ut Leo animam meam and Psal 16.12 13. And Psal 22.22 Save me from the Lyons mouth There 's the great Persecutor then he descends to his instruments save me from the horns of the unicorns Exhort If God be so loving and merciful unto us we ought to shew like Love and Mercy one towards another it is the meaning of the holy Ghost 1 Joh. 4.11 See Notes on Matth. 8.25 to imitate our God Consol Alas I am not able to bear the onsets of my strong enemy I fear he will tear my soul like a lyon and rend in pieces while there is none to deliver it Is not Christ also compared to a Lyon So we read Rev. 5.5 So the Lord Jesus saith the words of my roaring Psal 22.1 That Psalm is understood of Christ himself and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is proper to a lyon Christ is the stronger one who comes upon the strong Luk. 11. This is he who is figured by Benaiah i. e. filius Domini the Son of the Lord he slew two lyon-like men Ariel Ariel The words are two they turn Ariel the lyon of God as the wicked are Gods sword The strong Lyon in whom the world lies 1 Joh. who stirrs up temptations and corrupts the flesh these are the two of Ariel who are further said to be of Moab i. e. à patre Diabolo of their father the devil These Benaiah the Son of the Lord God slays and mortifies in us And he it is who went down and slew a lyon in the midst of a pit in the time of snow who is he but the Son of God who went down to hell and slew him who had the power of death that is the devil 2 Sam. 23.20 But Ariel the lyon of God was anciently read Vriel or Oriel the light of God Esay 29.1 So faith Hierom. And how many false lights are there now shining which yet every one pretends to be the light of God
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
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
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
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
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
between the outward and temporal goods and the inward and spiritual goods the outward and temporal goods have the name of goods because they have a twofold goodness in them See Notes on Phil. 4.11 12 13. 1. This substance is therefore better than all other wealth because really and truly it 's all that which the outward riches are only imagined to be Prov. 18.11 or at the best a representative of them in his own conceit but this better substance is the true castle c. Psal 18. The outward wealth is called bona goods but this true substance is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential goodness it self as Christ is called Hos 3.5 2. The outward wealth consists in those things which are below the Man as Sheep and Oxen Silver and Gold the true Riches are above the Man Treasures in Heaven 3. The temporal wealth is fleeting and transitory uncertain riches 1 Tim. the better substance is perpetual Isai 33.6 Wisdom and knowledge shall be the stability of thy times and the riches of salvation the fear of the Lord is his treasures 4. Outward wealth and riches are termed even nothing Wilt thou set thine heart upon that which is not Prov. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil ipsum The true substance is all things as when Moses besought the Lord to shew him his Glory the Lord answers him ostendam tibi omne bonum Exod. 33.18 19. as he doth Chap. 34. when he shews him himself And the Lord Jesus is caled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Things Coloss 3.11 as having nothing but possessing all things Gen. 39.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus his Divine Nature is equipollent to all the promises of God 2 Pet. 1. Rom. 15.27 1 Cor. 9.11 God the Father hath blessed us with all spiritual blessings in heavenly good gifts Matt. 7.11 the Spirit Luk. 11.13 Observ 1. The nature and eminent degree of Christ and the spiritual riches and treasures in him and by him See Notes on Coloss 3.1 Observ 1. Observ 2. The Hebrews substance was an enduring substance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding continuing enduring 1 Pet. 1.2 3. 1. This word imports the immutability of the Hebrews substance which is no other than Christ himself c. as was shewn before This appears by testimony out of Psal 102.26 Thou Lord in the beginning hast laid c. This is quoted by the Apostle to the Hebrews as understood of Christ Hebr. 1. negatively in regard of Christs Nature and immutability 2. Most pure holy in him no potentiality whatsoever is changeable is in potentia hath inclination to become some other thing therefore solus habet immortalitatem 1 Tim. 6. 3. Most simple without admixtion unum bonum quod immutabile est quod est Deus Christ a Rock Hence the name Jehovah Mal. 3.6 I am unless ye believe that I am Observ 1. A sure foundation to build upon a Rock Matth. 7. Observ 2. The miserable condition of those who are not built upon the Rock no standing Psal 69.3 Observ 3. A pattern of constancy and immutability such is Christ in wisdom goodness power c. and such is every Divine Man Psal 102.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immutable subject to no change idem ipse V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Christ of the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 42.8 Zach. 9.9 Divinitas in ea particula Christ yesterday to day and the same for ever Scaliger ipse in essence and attributes understanding will works Observ 4. Broad difference between God and his Creatures He immutable and independent they mutable and dependent mutable in regard of materiality and potentiality propension to some other thing to nothing opposites for Eccles 33.14 15. Repreh 1. Our inconstancy and mutability Repreh 2. Such as are constant in inconstancy as they say of Planets Gen. 4.12 16. Repreh 3. Those who seek corruptible riches and neglect the durable Exhort To be like unto Christ rich 1 Cor. 10. Eph. 4.14 15. This the Apostle rejoyced to see Col. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Fabricius course of the Sun v. 6. 1 Cor. 15.58 like to God in immutability Psal 102.28 The Children of thy servants shall continue Joh. 12.26 so we obtain the wisdom gray hair all desire eternity all died but Enoch the shortest liver he was translated Heb. 11.5 fulfilled a long time Means 1. To endure as Christ the substance believe so a Rock 1 Pet. 2.4 5. a living stone cut out without hands Dan. 2.34 2. Love him Transformat amantem in rem amatam Christ into us us into Christ 3. Cleave to him Barnabas exhorted to cleave unto the Lord as in Nature things which cleave one to another are changed into the nature one of another one spirit with him 1 Cor. 6.4 Hear and do Matt. 7. while hearing carried about with every wind of doctrine winds waves an house like the Rock it s built upon in righteousness so doing we shall be like him Isai 51 4-8 the great Abaddon shall not have any power against it 2. The fear of the Lord endures for ever Psal 19.9 3. His mercy endures for ever 4. His Kingdom an everlasting kingdom 3. His wayes everlasting Isai 64.5 In these is continuance we shall be saved if we have interest in these what shall hinder us from continuing and being immutable like unto him they that persevere and continue in well doing these shall have eternal life Rom. 2.7 3. That better and enduring substance is in heaven The word Heaven is not read in the V. L. nor in some Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven signifieth not only that material and visible body c. See Notes on Matt. 13.11 but the inward kingdom of God treasure in heaven Ephes 2.4 5 6. conversation in heaven Exhort Seek these durable riches Motive We have a treasure in the field and the like treasure Prov. 11.3 4. Doubt If this better and enduring substance be in heaven how is it in us if in us how is it in heaven Both may consist well together not only by distinguishing what we have re and spe that in our selves we have a real possession of that better and enduring substance but also we have hope of the highest accomplishment of bliss and happiness in heaven so the Apostle Col. 1.5 for the hope But since the kingdom of heaven is righteousness peace and joy in the Holy Ghost Rom. 14. where else can this be but in the true Hebrews and therefore our Lord saith expresly that the kingdom of heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17. So that heaven doth not denote a place but a state and property and quality of the things and therefore the Lord Jesus Christ who is the true better and enduring substance he saith of himself Joh. 3.13 No man hath ascended into heaven but the Son of man who is in heaven 4. The Hebrews had in themselves a better and enduring substance Observ
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
to many blind guides that they had not a true sight of God which they undertook to shew unto others he must perhaps fare no better than Michaiah did when he told Ahab That the Lord had put a lying spirit in the mouth of all his Prophets 1 King 22.24 A false light makes men extreme bold Men in this case are like to those who are in a mist they see the Air all light about them as they think and see darkness only about other men none about themselves But the true Light makes men bold too you 'l say and how shall we then discern them They are discernable many ways I 'l name no other than those which are perhaps to our purpose 1. If it be a true sight of God it proceeds from a loving and peaceable spirit St. John exhorting us to try the spirits 1 Joh. 4.7 8. Every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is Love And therefore Paul while he was in the darkness he was contentious and a persecutor But when he saw the true light from heaven and that just One he was ever afterwards loving and peaceable that contention between him and Barnabas it was not lis but jurgium it brake no charity between them The Prophets of Baal Hananiah and Shemaiah were contentious Michaiah and Jeremiah were not contentious but loving and peaceable men 2. If it be a true sight of God it proceeds from an holy life for the life is the light of men Joh. 1.4 and 7.17 If any man will do his will he shall know of the doctrine Prov. 11.5 The righteousness of the perfect shall direct his way So much for peace and holiness so much for light and sight of God So I have done with these words as considered absolutely in themselves I come now very briefly to speak of them as they are a motive to the exhortation in the Text and so I shall conclude the Text. Exhort To follow peace and holiness because without it no man shall see the Lord. This is the peace which all the holy ones of God pursue and follow after a peace with holiness a peace with truth a peace with righteousness and judgement for the pursuit of such a peace the most holy God and God of peace hath given us a long outward and worldly peace longer than ever he gave his ancient people the Jews which we have abused to security and ease in the flesh to the prosecuting our pleasure and sensuality Hence it is that Righteousness and Holiness are fled from us and Holiness being fled and gone from us Peace which loves and desires to be an inseparable companion of Holiness would not stay behind her So they are both fled from us and therefore let us let us I beseech ye eagerly pursue after them if we can recover Holiness Peace will follow her the God of Peace will give her to us for he speaks peace to his Saints Psal 85.8 Then his Salvation will come nearer to them that fear him that glory may dwell in our Land Then mercy and truth shall kiss each other We are or may be easily perswaded to seek such a Peace The Saints of God have been disturbed and molested even for righteousness sake a long time it was much safer to have lived loosely than holily their very shepherds were Wolves Act. 20. Ezech. 34. Means Let us wage the Lords war against his enemies in us unholy thoughts inclinations motions c. And then the holy God will be our strength First let us wage the Lord's war and then we shall have his peace first make use of the sword which he came to send upon the earth Matth. 10.34 and then he will give the peace which he left upon the earth Joh. 14.27 For he came not to send peace with sin but the sword of the Spirit to cut down sin with it we may destroy the Cananites which remain in us otherwise they will be pricks in our eyes and thorns in our sides Numb 33.55 such a man shall have no rest 'T was in vain for Gorgias to perswade all Greece to peace when he himself his wife and his maid could not agree together at home When peace is made with our consciences then make peace abroad Holiness is that which principally makes for peace The holy way wherein no unclean thing can pass which is also the way of peace Luk. 7.79 which the wicked know not Rom. 3.17 2. Pray for the peace of Jerusalem as St. Paul for the Romans Rom. 15.5 6. Now the God of peace himself give ye peace always by all means 2 Thess 3.16 whatever things are pure c. and the God of peace c. Confer Margin Arise this is not your Rest The sight of the Lord being the happiness it self which all men naturally desire if men were throughly perswaded that Holiness is so necessary a means that without it they could not attain it they would presently go about the pursuit of it Had any one of us a business beyond the Seas of such importance and speed that it concerned our life since there is no passage but by Ship a Ship being the only necessary means we would presently take Ship and away with the first wind Or had any one of us his hand or foot gangren'd so that unless it were cut off presently the whole body and so our life were in imminent danger I suppose we could presently cut it off why there is no other remedy our life is concerned and this is the only means to preserve life Who is there but desires to be blessed to enjoy the presence of God the beatifical vision In his presence there is life Psal The desire of happiness is natural and so common to all men yet may this happiness be attained unto upon easier terms for the essential word is not so far off from thee that thou needest to go beyond the Seas for it Deut. 30.13 for the Lord who is the essential word of life Is in thy mouth and in thine heart Rom. 10.8 only thou seest not for want of a most holy faith Jude It is thy sin that separates between thee and him Remove that veil and thou shalt see the Lord holiness is the separation from sin so that without it thou canst not see him O wert thou but throughly convinced of this and thine own mortality thou wouldst presently go about it thou wouldst presently cut off thine offensive hand of evil doing thine offensive foot of pride as the Psalmist calls it Psal thou wouldst presently pluck out thine offensive eye of sinister and false intention why It concerns thy life thy inward life otherwise Thou shalt not enter into life Matth. 5.29 30. and 2 Pet. 1.11 so and not otherwise but by the Graces vers 5 6 7. An entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ and he that lacks these things is
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
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