it aims higher Solomon is Jedediah the Beloved or Love of God the Type of Christ in the Spirit 2 Sam. 12.25 Jedidiah Charity the bond of perfectness Col. 3.14 and vers 15. the true Solomon the true Peace of God that rules in the heart a type of the true Solomon the Prince of Peace True it is that not only every known reigning sin but also the shews of Vertue and Piety these labour to obtain the Kingdom Thus Saul i. e. the Law would have killed David Thus Absolon a type of those under the dispensation of the Father Thus Adonijah 1 King 5. i. e. Knowledge the Abomination of Desolation Dan. 12. and for this end he gets Joab over the Host Abiathar the Priest pretence of Holiness but Zadock Benajah and Nathan Holiness Edification and the Graces of the Spirit these were not with Adonijah Thus the Scribes and Pharisees opposed the Kingdom of Christ but maugre all the opposition of the Law maugre all the opposition of Science falsly so called yet have I set my King upon mine holy Hill Psal 2. The love of God shall be the first and greatest Charity shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriac Interpreter inverts this order This is the great the first and so doth the Hebrew Matthew set out by Munster so likewise doth the Vul. Lat. howbeit because the Greek here which our English Translation followeth mentions the first first and the parallel place Mar. 12.28 29. speaks of the first Commandment only 1. I shall shew the reason why this Commandment is said to be the first 2. Then why it is said to be the great or greatest of all the Commandments which done I shall 3. Make use of all unto our selves 1. Why is this Commandment said to be the first Divers wayes a thing may be said to be first and before other I shall name here only those which are most proper to our purpose which I shall reduce unto these two respects 1. In regard of the Law-giver 2. In regard of man to whom the Law is given 1. In regard of the Law-giver he himself is the first and chief good yea all good Ostendam tibi omne bonum Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chiefest good there is good reason why we should first love him and consequently this should be the first Commandment 2. Next to the order of dignity is the order of intention or the end which the Lawgiver aims at and hath first of all in his mind and that certainly is the love of God 1 Tim. 1.5 The end of the Commandment is love For howsoever the knowledge of God must precede in order of time because not only Ignoti nulla cupido there is no desire of that which is unknown but also there is no love no hope no fear no joy in a word no affection at all toward that whereof there is first no knowledge we cannot love desire hope fear God unless first we know him yet this is to be understood in order of time as for the order of intention which God aimed at he would not that the man should rest in a contemplative knowledge of God but should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Nay Charitas intrat ubi scientia foris stat yea although fear go before love according to that Primus in orbe Deus timor fecit timor est prima mensura Divinitatis yet that is to be considered in regard of the mans fall'n estate for fear of punishment had never been unless first sin had come into the world as ye may observe Gen. 3. And initial fear makes way for love as a serviceable means unto the end which being obtained and perfected as principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist As Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and therefore the Wise Man saith Ecclus. 25.5 That fear is the beginning of love c. 2. This Commandment to love the Lord our God c. is first in regard of man and that both 1. In regard of his Obligation to act towards his God and 2. His Principle of action 1. In regard of his obligation to act surely the work of Creation and Preservation whereby Gods prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God as I have shewn which truth the Gentiles held in unrighteousness as the Apostle proves Rom. 1.18 21. 2. His principle of action which must be In obedientia Charitatis Consol Oh but these are evil dayes the evil dayes cannot hinder thee from union with thy God Psal 17. The Prophet having complained in like sort comforts himself vers 15. As for me I will behold thy face in Righteousness and Rom. 8. Nor height nor depth shall separate us from the love of God May it not be feared thou lovest him with half thy strength as an harlot willing to be forced thou lovest the world or the flesh or the pride of life or some or all of these and that causeth thy disturbance Thou canst do what thou canst do no man in his wits but will yield to that to love the Lord with what power thou hast love him with all thy heart know he searcheth the heart love him with all thy soul he hath made us this soul and knoweth it love him with all thy strength all power is his and he knoweth what power he hath given thee Try how far thou canst love him no man knows what he can do till he hath tryed The Pharisees of old knew very much of Gods Word and spake very much of it and they of all others most reasoned with our Saviour concerning God but our Lord tells them I know saith he that ye have not the Love of God in you Joh. 5.42 And we may say the like of the Pharisees in these dayes they are great talkers of God and of Religion like Amorites and will know all things knowable but bitter men they are so Amorites also signifie and therefore they have not the love of God in them We know that we have all knowledge which puffs up and makes proud but it 's Charity that edifieth and builds up 1 Cor. 8. That knowing Knowledge is the dust the food of the Serpentine Generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes even the knowing Knowledge which Jehu cuts off so the Chaldee Paraphrast renders 2 King 9.8 him that pisseth against the wall and therefore David prayes Psal 90. That the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise head not a strong head-piece Sign How canst thou
Believers have 9. Without natural affection How can they be such who are partakers of the better nature 10. Covenant or Truce-breakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Believers have Christ in them who is given for a Covenant to the Gentiles 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Accusers Word for word Devils how can they be such who believe in him who came to bear witness to the truth and to destroy the works of the Devil 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incontinent If Aristotles moral Virtue continentia could bridle such how much more the Grace of God 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fierce's Christ restrains the fierceness of men Psalm 76.10 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers or rather not Lovers of those that are good The goodness of God which is Christ Hos 3.5 inclines unto all good 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traitors whether generally to their trust or Rebels to authority over them neither have they so learned Christ 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heady These are contrary to Christ who is the Counsellor Esay 9.6 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high minded puffed up These are contrary to Christ who invites to lowliness 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasures more than Lovers of God The Apostle ends as he began for the self-lovers love themselves their own pleasures profits honours above all men all creatures yea above God himself whereas Believers are exhorted Eph. 5.2 To walk in Love as Christ loved us and gave himself for us By all which it appears that believers who have Christ the power of God in them are well able to overcome all these iniquities Observ 2. The men of these latter times cover all these with a form of Godliness Observ 3. They who lurk under a form of Godliness under that form they endeavour to hide all their wickedness self-love covetousness c. under a supposed self-denial as to look into our selves and finding all these abominations there then we deny our selves and go out unto Christ who hath overcome them for us Observ 4. It is not enough for us that Christ hath overcome all these for us unless he also overcome them in us To what end else is the power of Godliness in us Observ 5. Note here the ground of all that wicked life too visible among those who profess Godliness they do not believe that there is any power to do the contrary yea they absolutely deny that there is any such power And hence it is that we have so many self-loving Christians covetous Christians c. Are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd compositions without doubt they are Observ 6. What is the reason of all jeopardies c. in Counsels See Notes on Jer. 23.3 of all mischiefs following upon the managements of designs all improsperous successes The Potentates of the world are not guided in their counsels by the wisdom of God but by reason of State nor do they believe but deny the power of Godliness nor do they think it hath any power in it but relie upon an Arm of flesh Ye read Dan. 11.38 of a God Mauzzim which we there turn the God of Forces Observ 7. The poorness and emptiness of an outward and formal service c. See Notes on Zach. 7.5 6. Observ 8. This is no ground of just exception against forms of Godliness though false Christians as the Pharisees did of old use them for a cover and cloak of wickedness Vide supra Repreh 1. Who can find strength enough to do mischief as Alexander Caesar c but to do good or abstain from evil they have no power overcome with a cup of wine a little gain c. See Notes on 1 Joh. 5.4 Repreh 2. Who glory in what Christ hath done and yet go no further ibid. Repreh 3. Who being commanded through the power of Godliness to subdue their sins cover them all with a form of Godliness Saul was sent to destroy Amaleck but failed in the performance See Notes on 1 Joh. 5.4 Repreh 4. Those who content themselves with a form of Godliness c. Vide supra Exhort Accept and receive the power of Godliness Alas how shall I have it If thou believe in him who hath the Power yea who is the Power thou doest also receive the Power for so to believe is to receive Joh. 1.12 If we believe and be confident and couragious in the Lord we shall experimentally find a power with us for so our Faith proceeds and goes forth of us into the Divine Power and makes us partakers of it Thus we add to our Faith Virtue c. Consol I find not that Mighty Power See Notes on 1 Joh. 5.4 Exhort Add Power to Form there have been great observers of forms of Godliness great fasters and mourners who had a form of Godliness which they wore seventy years yet all that time without Power Zach. 7.5 6. Our Righteousness must exceed theirs otherwise we shall not enter c. Would we exceed those Pharisaical Formalists See Notes on Zach. 7.5 6. Deny ungodliness How can I deny it Thou hast power thou fittest at a full Table c. See Notes on 1 Joh. 5.4 NOTES AND OBSERVATIONS UPON II TIMOTHY 4.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I was delivered out of the mouth of the Lion And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom THat method which the Lord prescribes Psal 50. Call upon me in the day of trouble and I will deliver thee the Apostle here observes He was in great straits without the help of man Then his prayer is supposed vers 16. the effect of which is vers 17. The Lord then hears and delivers him and strengthened him The end of that gracious presence assistance and strengthening him is vers 17. Vers 18. His faith and hope is raised to future things 1. deliverance from evil 2. obtaining of good The issue of this is Glorifying God Quaere What is the Lion Though St. Paul did really fight with Beasts at Ephesus as some conceive 1 Cor. 15.32 yet the most of the Ancients understand this place Metaphorically either of Festus the President of Judaea or of Nero the Emperour or of him that set them both a work the Devil who is like a roaring Lion going about seeking whom he may devour The most incline to believe that here he meant Nero which that we may understand we must know that the Lion is most strong and most generous of all the wild beasts as is the Eagle of the fowls Oxe of tame beasts Man Prince and Lord of all Ezech. 1.10 According to the Lions 1. strength and cruelty so he is a type of the Devil and cruel Princes and Potentates 2. strength and generosity he is a type of Christ Rev. 2. The Lion of the Tribe of Judah and they that are Christs Christ is compared to a Thief Rev. 16.15 an unrighteous Judge Luk. 18.1 We shall have use
considerable and he was tempted with it but when the Prophet told him he would displease the Lord if he took the Ephraimites with him he was content to sit down with the loss of a hundred thousand Talents rather than displease God this victory over himself cost no doubt some pain and vexation but it could not but produce great joy he departed not from his righteousness though he suffered for it Beauty pleaseth and the mind of the chast man is raised to this consideration how much more beautiful is he who hath made it Yet is there a lucta a strife with the inferiour appetite although the Superiour armed with the like mind of Christ overcome it considering How can I do this great wickedness and sin against the Lord And there is the like reason of all all temptations bring with them their sufferings which are not sins but penal evils as we may call them yea so far they are from having the nature of sin in them that they are as the wounds which the Soldier receives for which he receives a crown of joy These the Apostle calls the Marks of the Lord Jesus 2 Cor. 4. Gal. 6.17 Whence S. James chap. 1.12 Blessed is the man that endures temptation because when he is tryed he shall receive the crown of life which God hath promised unto those that love him And thus the Lord Jesus hath suffered being tempted for unless he bear like penalty and like trouble in conquest of the temptation he cannot be said to be tempted in all things like unto us without sin More NOTES on HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted OUr Apostle hath told us the reason why Christ must be made like unto his Brethren viz. That he might be a merciful and faithful High Priest In this eighteenth Verse he proves the former of these two that Christ is a merciful High Priest in chap. 3. vers 1-6 he proves him faitihful In the words we have these Divine truths 1. Christ's Brethren are tempted c. See before 2. Christ himself is able to succour those who are tempted What it is to be tempted c. I have shewed and should have finished this Chapter as I had intended but I was prevented by sickness as perhaps some may remember Two things are here to be explained 1. What it is to succour 2. How Christ is said here to be able to succour those who are tempted 1. The word to succour here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith the Etymologist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to run at the cry of those who cry and call for help and therefore we render the word well in our English to succour thus the Gibeonites cried for help to Joshua come quickly and help us Josh 10. and he came all night Josh 10. So did Saul to the help of Jabez Gilead 1 Sam. 11. And when the people of God the Brethren of Christ cry to him for succour he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Christ is able Christ is said to be able to succour those who are tempted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is put Metonymically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Apostle hath Hebr. 4.15 Now he is thus able to succour those who are tempted by the power of his example in suffering and of his life imparted to them that suffer We have the first of these Hebr. 12.2 3. We have the other Eph. 1.19 for so we find our Apostle speaking of his Priesthood as here he doth Hebr. 7.16 25. So the succouring and saving us from sin and the temptations inducing thereunto and presenting us perfect in Christ is wrought by his powerful life Rom. 5.10 whereof the Apostle speaks in his own person Col. 1.27 Ratio Why does the Apostle tell us that the Lord Jesus is able to help those that are tempted They who are tempted are in great need of help and succour the Apostle gives intimation unto the Hebrews that Jesus Christ is able to succour those who need help that they may come unto him believe on him hope in him pray unto him for succour and help in time of temptation Observ 1. Here is then the Gospel or a publication of the Gospel it 's glad tydings without doubt unto those who are tempted and who are not that there is the power of God revealed in flesh even Christ the Power of God and Wisdom of God made manifest in flesh when first preached Gen. 3.15 who is able to succour those who are tempted Esay 61.1 Luk. 4.17 18. Heb. 4. with Numb 13.14 all speak of power Observ 2. Mark the manner of expression He is able to succour c. The Apostle saith not he will certainly succour all those who are tempted but he is able to succour that 's intimation enough to those who are sensible of their want that they have notice where help is to be had if they love God and his Righteousness if they love life and salvation unto such it 's a Gospel it 's glad tydings indeed that Christ the power of God is made like unto his Brethren that he is made flesh that he may succour the weak flesh which wants his help and succour Rom. 8.3 Observ 3. Although Christ be all-sufficient and know how to help though he be willing and ready to succour those who are tempted though he be near at hand yea intimior nobis quam nos ipsi nobis nearer unto us than we our selves unto our selves Though he loves us eâ—â—â—rely as 〈◊〉 who is the love it self Col. 1. though his delight be with the Sons of men Prov. 8. Though he be able as he who is the very power of God it self and so most able to help those who are tempted yet he does not prostitute his help he does not thrust it upon men no not upon his brethren It 's enough to let them know that he knows is willing and loving and ready and near and able to help them We shall find this verified in manifold examples 2 Pet. 2.9 The Lord knows Esay 63.1 2. Rom. 11.23 He is able Heb. 4.15 Jude he is near But who knows whether he be willing or no 2 King 19.4 He may be c Joel 2.14 who knoweth Jonah 3.9 Who can tell whether God will return and repent The Lord expects and there 's all the reason in the world he should expect our dependance upon him our faith hope and trust in him speedy recourse unto him our making use of the means and helps we already know Observ 4. There is a sufficiency of Power in Jesus Christ against temptation This is evident since the Apostle tells us that he is able to succour those who were tempted Whence the Apostle complaining of a thorne in the flesh and Satans buffeting 2 Cor. 12. and beseeching the Lord that it might depart from him The Lord answered him My
water And hither we may refer the miraculous feeding of so many with so little food Matth. 15.16 2. The immediate Commandment is directed unto our selves to live upon it and that is the Law of God which was ordained unto life as the Apostle speaks Rom. 7. though the Law of it self cannot enliven us For if there had been a Law given which could have given life surely righteousness should have been by the Law but the Scripture hath concluded all under sin that the promise of faith by Jesus Christ might be given to them that believe Gal. 3.21 22. This points us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential word of God Jesus Christ himself according to his Divine Nature That Word which was in the beginning John 1.1 with God and was God which cannot be understood of the body and flesh of Christ which was not from the beginning Of this inward word the outward Word bears witness John 1. and 1 John 1.1 2 3. speaks experimentally of this Word That which was in the beginning c. The food of which the Saints of God have fed upon even from the beginning 1 Cor. 10. And that this is the word here meant especially as figured by the outward Manna Moses intimates Exod. 16.15 When the Children of Israel doubted what it should be he resolves them this is the bread which the Lord hath given you to eat and v. 16. This is the thing which the Lord hath commanded gather of it every man This is the thing in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Word the Vulg. Latine hath Sermo rather than the thing The word is ambiguous and 't was fit for those times for the concealing of so great a mystery which our Saviour opens John 6.33 to which our Translatours refer us in the Margent The bread of God is he saith that essential bread which cometh down from Heaven as the Manna figuratively did and giveth life unto the World Hence it is that we find Christ so often signified by bread both in the Old and the New Testament 1. In the Old Testament Odo the Abbot the most learned of his time hath observed this heavenly Harmony of Corn Wine and Oyl signifying the three Persons of the Blessed Trinity and he quotes a notable place for it Joel 2. whose latter part from v. 28. to the end is alledged by our Saviour Matth. 24. St. Peter Acts 2. and St. Paul Rom. 10. to be fulfilled in these last times v. 19. of that Chapter he promiseth to send them Corn and Wine and Oyl and v. 24. The floors shall be full of Wheat and the fats shall overflow with Wine and Oyl which he fitly applies to the several Persons thus The Son fills the floors with Corn and Wheat The Spirit fills the fats with Wine The Father fills the fats with Oyl 1. The Oyl of mercy which mitigates and asswageth pain well befits the Father of mercies 2. The Corn or Wheat fills the floors with plenty whereof it is an Emblem and strengthens the heart of man 3. The Wine makes glad the heart which is a principal fruit of the Spirit These three ye may find often joyned together by the Holy Ghost as Deut. 11.14 and 12.17 and 18.4 Psal 104.15 2. In the New Testament I am saith he the bread of life John 6.32 And this bread saith he is my body Matth. 26.26 And I would not have you ignorant brethren that all our Fathers did eat the same spiritual meat and drink of that spiritual rock which was Christ 1 Cor. 10.3 4. And the reason why this inward man is to live by this essential word that proceeds out of the mouth of God may be considered either 1. In regard of God who causeth even this word to grow out of the earth Psal 104.14 Aperietur terra germinet Salvatorem Esay 45.4 Let the Earth open and bring forth the Saviour and who rains from Heaven this spiritual Manna on us for Moses gave you not that bread from heaven but my Father giveth you this bread from heaven John 6.32 And in respect of the inward man and his spiritual life to be maintained this spiritual food is necessary Simile à simili nutritur is a known rule like is nourished by the like and we being to grow up and to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Angels whom God hath made Spirits God feeds our inward man with spiritual food which the Psalmist calls Angels food And that 's the third Reason in respect of the nourishment it self for whereas the Souls and Spirits of the Saints must live the life of God which is eternal this heavenly food is that which hath the essential life in it John 1.4 Yea that meat which endures unto everlasting life John 6.27 Yea the eternal life it self 1 John 5.20 Great reason therefore there is that man should not live by bread only but by every word that proceeds out of the mouth of God 1. A Doctrine that is worthy all our observation which that we might know Moses said Exod. 16.32 This is the word or thing which the Lord commandeth fill an Omer of it to be kept for your Generations that they may see the bread wherewith I have fed you in the Wilderness And Deut. 8.2 3. The Lord thy God fed thee these forty years in the Wilderness to humble thee and prove thee to know what was in thine heart and I suffered thee to hunger and fed thee with Manna and that he might make thee know that man doth not live by bread only but c. For this end that we might know he continued this miracle forty years not that we might only contemplate this truth for verba cognitionis intelligenda sunt cum affectu But 2. That we might learn to withdraw all our Faith Hope Love Confidence Care Fear all our dependence from the Creature and repose it wholly and solely upon our God who gives all the power virtue and efficacy unto the Creature and without whose concourse the whole Creature is weak vain empty nothing The staff of bread is but like a broken reed or like the chaff or husks without power and vertue to sustain us Man lives by every word c. 3. As also that rich man whose servants have bread enough and to spare Luke 15. might learn not to pride themselves or lift themselves up above their poor brethren for why Man lives not by bread only nor doth a mans life consist in the abundance of the things which he possesseth 4. That we may learn a difference between God's providence and rich mens touching the feeding and sustaining of the poor for howsoever the poor man lives not by bread only yet a kind of life he lives by bread which the rich must give them And howsoever the poor man lives by every word that proceeds out of the mouth of God yet he lives not by any word at all that proceeds out of the
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
service of other Gods how much better it is to be a prisoner in the prison of the Law or to be prisoner of Jesus Christ than to be a prisoner in the Devil's prison Observ 3. In the way of Life is Freedom Peace Love Delight When we go out of this way into the way of sinners and will by no means agree with our adversary in the way but are delivered unto the Judge from thenceforth we lose all our Freedom Love Peace all things are turned to rigour and austerity This imprisonment wholly unmans the man A man saith Aquinas is Dominus sui Actus he hath power over his own actions as to do or not to do to do this or that is contrary when he is now Satan's Captive all his power is lost he hath no more power of his own actions nor of his own will or affections and therefore is he said to be bound hand and foot actions and affections he hath no more power to do will nor desire to do so and being bound hand and foot he is cast into prison as a thing without any power to move it self as a dead body without a soul so as the Prophet Esay speaks of Shebna Esay 22.18 The Lord will violently toss thee and turn thee like a Ball in a large Countrey Observ 4. Note hence the goodness of God He doth not cast us into inextricable and unavoidable evils all at once but by degrees He is long suffering towards us so that although he might take advantage of us at any time while yet we are under the Law as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he bears with us and this we shall see in the Son of God who suffers in us See Notes on 2 Pet. 3.15 Repreh The foolish Sons of Epimetheus who have only an after-wit when they have learned misery by their own experience and would no otherwise understand neither by the precepts of the Law nor by the examples of others such as these the Lord sends to the fowls of Heaven Jer. 8.6 7 8 9. I have hearkned and heard but none spake aright He is not his own man but in the power of another quò iste velit as the Drunkard we say is not his own man the same may be said of all Satan's prisoners A prison hath its name from prehension or apprehension laying hold upon one and then he becomes a prisoner according to our Law upon any action civil or criminal Howbeit the Civil Laws moderate prisons according to the causes of imprisonment as that the prison ordained for debtors or such as are detained for further examination more gentle That which is appointed for punishment of exorbitancies as of loose debaucht persons Prodigal men Dicers Carders and the like more severe That which is ordained for the punishment of more grievous crimes as Murder c. that had torment annexed to it Thou shalt be cast into prison With the Ancients is Wisdom Job 12. and that Wisdom both of the Common-wealth on Earth and that in Heaven and the former in order to the later For so we find that the Wise Men who of Old governed God's World they ordered three sorts of Prisons and that three sorts of men should be cast into those prisons 1. The first that whereinto rude and unmannerly persons should be put that in the night time they might be instructed by learned and good men in the precepts of honest Arts and Trades and good manners and so framed and fashioned to live in a Christian Common-wealth 2. The second Prison was that whereinto Debtors were cast that by the tediousness of imprisonment they might be wearied out of that loose and wanton kind of life which commonly brings men into debt and danger 3. The third sort of Prison was that into which enormous persons were cast as guilty of notorious crimes which rendred them unsafe for humane society whence they were shortly to be brought forth to condign punishment and therefore Tully calls Carcerem vindicem nefariorum manifestorum scelerum If the first of these took effect the other two would not be so needful for by seasonable and timely correction and instruction in the first prison men might be so well informed and prevented that they would not be in danger of the other two prisons It was long since observed by a very wise man that the Judicatures of the Magistrates and Judges of the English Nation are very exact and strict in the execution of Justice and Punishment of Malefactors but as for the prevention of evil doing that men might not proceed so far as to be Malefactors and suffer punishment herein they were too remiss and slow that they were wont to punish malefactors when they found them but not take course to hinder them from being such That they were wont to cast men into prisons condemn them to death for Thefts Burglary Murders but not to take course and use means for the preventing such mischiefs as should deserve Bonds Imprisonment and death it self as to take order for the training up of Youth in vertuous principles leading to the fear of God to cause those to whom their Parents leave large portions to learn honest trades The German Noble Men wisely foreseeing the constant inconstancy of all outward things have both themselves learned and caused that their Children should learn some trade or other to keep them busie to prevent idleness which commonly is the bawd to lewdness to restrain prodigal young men from wastful expenses as they give a Governour Curator to mad men I know well what is wont to be alledged in this case what our Lord said may I not do what I will with mine own Mat. 29.15 Yes but this was spoken by our Lord in the person of a wise House-holder not in the person of young men void of understanding who have no guide of their Will no rule of their exorbitant foolish and hurtful lusts which fight against their souls These may not ought not to do whatsoever they will with their own Such as these need a guide of their youth to keep them from Harpies and Birds of prey from Drunkards Gluttons Gamesters Cheaters from Trappans and Hectors Cheaters There 's need of a new Letany to pray against such prodigious Villains as this later age hath brought forth And should it be lawful for young men to spend their estates and their strength among such as these May they do what they will with their own It is a wise provision of our Law Interest Reipublicae ne re sua quis malè utatur It concerns the Common-wealth to provide that none use ill what he hath Take survey of the prisons But happily such discourse as this may better befit the Common-wealth on Earth than that in Heaven It doth so but yet its fit enough in order unto the Common-wealth in Heaven and to prevent betimes and to direct those of the Common-wealth on Earth that they may be fitted for the Common-wealth in Heaven
Divine Testimony wherein we may take notice of that main motive whereby our Lord diswades from divorce lest it might be an occasion of sin See one main reason of Christ's appearing in the flesh to set all right again to reduce all things to their primitive and first institution thus he tells us that it behoves us to fulfil all righteousness Mat. 3.15 He speaks of John and himself as in the flesh but it 's most true of the second Elias and himself that they shall restore all things So he saith from the beginning it was not so but now in the end it must be so as it was in the beginning When we have departed from the unison what a jarring what a disharmony there is and no full concord 'till we come to the eighth therefore the eighth day is the Diapason wherein respondent ultima primis as it was in the beginning is now and ever shall be Axiom 5. It hath been said indeed if a man shall put away his Wife c. but I say unto you c. Doubt 1. Did our Lord Jesus Christ then come to destroy the Law surely no he came not to destroy the Law but to fulfil it as he himself speaks Dovbt 2. But what then shall we say to permission did our Lord come to destroy that Permittere est concedere sinere to permit is to grant or suffer a thing to be for the vertue of a Law consists in these three acts to command forbid and permit or suffer to be done Ipsam Legum indulgentiam significat saith the Lawyer it signifieth the indulgence and favour of the Laws and therefore it implies that the thing permitted is unlawful according to that permitti dicitur illud quod illicitum est ut magis illicitum vitetur that which is unlawful is permitted that that which is more unlawful may be avoided whence it is that since evil is not nor can be perpetual therefore the permission of evil cannot be perpetual and so we shall understand the reason why our Lord abolisheth divorce except in case of fornication 1. It is evil and permitted for the avoiding of greater evil 2. It was not from the beginning and therefore it is not said it was said to them of old time but only it was said 3. Permissum ad certum tempus censetur exacto illo tempore prohibitum that which is permitted for a certain time when that time is past it 's judged to be forbidden 4. The Lord Jesus appeared for this end to take away this permission the evil permitted and the cause of that evil for whereas by reason of the hard heart Moses permitted men to put away their wives Mat. 19.8 which in the beginning was not so neither must it be so in the end when Christ comes to take away the hard and stony heart and give us an heart of flesh according to the promises Ezech. 36.26 Obser 1. Hence it appears that Christ came not to mollifie the Law or to abate any thing of the just requiring of it but to teach it and fulfil it truly and fully Obser 2. Hence observe in what estate thou art O man who ever thou art if a Christian man if a Disciple of Christ know that there is more required of thee then of those who were or yet are under the Law It is a false and groundless opinion that the Gospel is a doctrine of indulgence and favour and abates of that righteousness which the Law commands This proceeds meerly and soly out of self love True it is that in the Gospel the mercy of God is more revealed and more of the truth of God is made known also more strength and power is given yea grace and truth and peace and remission and pardon of sin comes by Jesus Christ but to whom surely to the penitent to the believers to the converts to the willing and to the obedient ones Here is a difference between the Law and the Gospel Mysticé Take notice how Grace through the Gospel superabounds Moses permitted men to put away their Wives the Lord Jesus hates putting away Mal. 2. yea he commands Hosea to marry an harlot that was put away Hos 1. and what is Hosea but the Saviour who invites the harlot that hath been put away Jer. 3. Thamar incestuous Thamar and Bathshebah the adulteress are both in our Lord's Genealogy Mat. 1. that it may appear that there is no sin no foul but the true Hosea the Saviour comes to take it away and purge us from it Repreh Those who abuse the Grace of the Gospel and the lenity of the Lord Jesus Christ It is true he hates putting away yet he hath rejected first Aholah then Aholibah Ezec. 23. And our Lord Jesus threatens the Jews that the Kingdom of God shall be taken from them and that their house shalt be left unto them desolate It is true the Lord hates putting away but he more hates idolatry ingratitude disobedience obstinacy and rebellion these may provoke him to do the thing that he hates even to do his work his strange work Esay 28. O think sadly of this who ever thou art who goest on still in thy sin Repreh 2. Who reject and divorce the true Spouse of Christ by reason of some blemish some uncleanness This was the Jews hardness of heart Deut. 24.1 as the Lord interprets it Mat. 19. Repreh 3. But much more are they to blame who reject and divorce the true Church of Christ and esteem her an adulteress and an harlot and that because of her purity and cleanness what else do they who condemn such for erronious and heretical who hope and endeavour to purifie themselves as Christ their husband is pure 1 John 3.3 There is a story in Heliodore of a black woman who brought forth a fair white Child many thereupon condemned her for an harlot and would have her to be put to death but equal Judges making enquiry into the business found that the picture of Andromeda a fair white picture hung in the chamber where she lay whereupon because phantasia habet opus reale the fancy produceth real effects they judged that the woman by her fancy in her conception had wrought like impression of colours and proportion in her child and thereupon acquitted the woman And truly a man would think that equal Judges such especially as pretend to purity and holiness if they shall consider that Christ is the pure and spotless mirrour the brightness of God's glory and the express image of his person and that he is the example and pattern set before us for our imitation if they consider this they should not censure those to be erronious and heretical who behold as in a glass the glory of the Lord with his open face and are translated into that image from glory to glory Surely if Christ be formed in them they are not harlots and adulteresses they are not erronious who bring him forth to life in them the more pure they
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
Lord Our Lord's admonition is serious Luke 21.34 Nor do I speak these things as if I thought you ignorant of them O no Out of the serious consideration of our short uncertain life which is a vapour I press upon my self and upon you the life and practise of these things as Peter's penitential Cock awakes and stirs up himself and then calls and rouzeth up others Awake thou that sleepest and arise from the dead lest thou sleep in death Awake to Righteousness and sin not Obser 5. Sins are the infirmities weaknesses and sicknesses of the Soul The Aegyptians are sick of a Vertigo Esay 19.14 Miscuit spiritum vertiginis he mingled a spirit of giddiness The Covetous man is sick of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greedy Disease venter impiorum insaturabilis Prov. 13.25 A covetous mans eye is not satisfied with his portion Ecclus. 14.9 Prov. 27.20 The Prophet Esay Chap. 1.5 6. describes the deplorable estate of the Church in his Time and compares it to one desperately sick The whole head is sick and the whole heart is faint from the sole of the foot even to the head there is no soundness in it Obser 6. Sin is a burden to the Lord Jesus Obser 7. The Love of Christ He becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us Obser 8. Here is then a Mighty Power imparted to our Nature for as Christ himself had this Power in himself so he gave unto his followers Behold I give you power to tread upon Scorpions And he is said to give his Disciples power over unclean spirits They marvelled and glorified God Mat. 9.8 who had given such power unto men Obser 9. If Jesus Christ take away our sins even the sins of Believers what necessity then is there that sins must remain as commonly men say That sins must remain if he take them away and bear them away this must this necessity is not on Christ's part this must is for the Devil this must is for some of his reigning and ruling lusts Obser 10. See the accomplishment of all those types and figures All these have their truth in the Text and the fruit of all these is the taking away sin Esay 27.9 which all these could not do Hebr. 9.10 14. Esay 53.4 Verè languores nostros ipse tulit He himself took our infirmities not the offering of Goats or Sheep could do it Heb. 10 4-9 For it is not possible that the blood of Bulls and Goats should take away sin Obser 11. The vanity of an imaginary Faith Repreh 1. Who say that their sins and infirmities cannot possibly be taken away No not by Christ The Apostle tells us that the weakness of God is stronger than men But these say that the weakness and infirmity of men is stronger than God Repreh 2. If Christ bear our infirmities then are they to blame who will not bear the infirmities of others who are even weaker than themselves God can bear thou wilt not bear Christ can bear thee thou canst not bear thy Brother He remits to thee the debt of an hundred Talents thou with rigour requirest of thy Brother a few Pence Repreh 3. Who heap the burdens of their sins upon the Lord Jesus Christ and pity themselves as poor weak and feeble souls As for Christ he is strong and able and we will try his strength when we lay all our load upon him Thus we continue in our sin while the Grace of Christ abounds and the Old Man grows strong in us while the New Man bears all the burden As I have told you of the Italian Proverb That this old Cart lasts longer than the new Alas the old Cart is crazy and weak as for the new Cart men lay all the load upon that even till it crack again as the New Man complains in Amos. And doth the Lord Jesus bear the burden of our sins that we may still live in sin or rather that we should cease from sin 1 Pet. 2.22 Exhort Believe in the Mighty Power of the Lord Jesus this casts out Devils this heals all diseases They who believe in Christ they have this power in them they cast out the Spirits with his powerful Word How powerful is his Word in thee Vide Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credenti omnia possibilia All things are possible to him that believes Let us bear one anothers burdens Ephes 5.1 2. 1 John 3. Let us lay down our lives for the Brethren Be Anathema as Moses Paul A sign of this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing Doctrine If my people that are called by my Name do humble themselves and pray and seek my face and turn from their evil wayes they shall find that the word of God is an Vniversal Medicine NOTES AND OBSERVATIONS UPON MATTHEW VIII 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Disciples came to him and awoke him saying Lord save us we perish ALL the Actions and Passions of our Lord and Saviour in the days of his flesh according to St. Gregory and Venerable Bede have beside their Litteral a Mystical and Spiritual sence As for the whole History from v. 23. to 27. whereof this Text is part 't is understood by all Expositors that I have seen Allegorically and so it is too fit for the time for which indeed I made choice of it before others that I might speak a word in season When the Disciples of Christ the Saints of God embarked in the common danger and following the Example of their Lord and Saviour are tossed to and fro in the troublesome and tempestuous Sea of this world and threatned every hour to be over-whelmed with the waves and floods of ungodly men have their recourse unto their only able and skilful Pilot for their safety They come unto him they awaken him and say unto him Lord save us we perish The whole Chapter may be stiled by his Name who is the subject of it and the whole Gospel Wonderful for in it throughout He alone doth wondrous things exerciseth his Almighty Power in working Miracles by Land and Sea 1. By Land in curing Diseases and casting out Devils 2. By Sea in rebuking the winds and the raging of the water In this latter ye have the Miracle it self and the event of it In the Miracle ye have the imminent danger and the miraculous deliverance The danger is described by the cause or occasion of it He entred into a ship and his Disciples followed him 2. By the kind of it a storm or tempest and the degree of it 1. In regard of intension a great tempest 2. In regard of extension in the effect of it The ship was covered with the waves 3. A danger notable in respect of both Behold there arose a great tempest in the Sed insomuch that the ship was covered with the waves which yet 4. Was more notably perillous because the danger appeared remediless He who might have prevented or remedied it seemed now to neglect it He was
1. The Disciples speech 2. The Masters answer 1. The Disciples speech consists of a Compellation and a Question The Compellation Master and that endearing him to his Disciple Good Master The Question is concerning the chief Good and the means and way how it may be had What good thing shall I do that I may inherit eternal life The Masters answer contains an exception either against the Compellation or against the Question 2. A resolution of the Question as I shall shew in the further opening of it In the Disciples speech are contained these particular Axioms 1. Christ is a Master 2. A good Master 3. There is eternal life to be had 4. The means to obtain this life 5. Some good that 's practicable and by the Disciple 6. What this good thing is our Good Master can tell us 7. One a young man v. 20. a Ruler Luk. 18.18 asks this of our Good Master 1. Christ is a Master This word in our English signifieth as well one who rules and governs his Servants and his Family as one who instructs and teacheth his Disciples And the Lord Jesus is both in regard of Believers the former Mat. 10.25 If they have called the Master of the house Beelzebub c. the latter Joh. 1.38 They say unto him Rabbi which being interpreted is Master Ye have both together Joh. 13.13 ye call me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye say well for so I am The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is a Teacher Reason Christ is Authorized by his Father Mat. 3. and the 17. a licensed Preacher and Teacher of his Church He hath the words of eternal life and therefore this young man wisely addresseth himself unto him as to a Master the necessity of his Disciples requires such a Teacher Obser 1. Christ is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teacher not only as Esay 19.20 See Notes on Psal 94.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. Man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of himself See Notes as above Obser 3. A ground of the three Dispensations the three Kingdoms the three degrees of Divine Doctrine the three Divine Teachers of it Father Son and Spirit The Father teacheth out of the Law Psal 94.12 The Law is our School-master to Christ Gal. 3. He that hath heard of the Father Christ teacheth the Gospel the glad tidings of life and salvation to be obtained by self-denial and taking up the Cross Eph. 4.21 24. The Lord Jesus commends his Disciples unto another Teacher Joh. 16.17 14. 2. Christ is a Good Master Good in reference unto Master imports our Lords promptness and readiness to impart Divine Wisdom unto his Disciples who ever ask it of him yea before they ask it Joh. 16.19 2. He may be said to be a good Master in regard of the Law which is a rigorous and severe Master which is our School-master unto Christ Gal. 3. What encouragement is this to every one of his Disciples that they can have their address unto so good a Master There is an eternal life to be had That I may have eternal life This eternal life is to be had This reprehends all the world That whereas there is an eternal life to be had we are slow to inherit it Josh 18.1 2. Havilah Jacob saw there was corn in Aegypt and therefore sent forth his Sons to get it The means to obtain eternal life is some practical good some good to be done What good thing shall I do where by good to be done we must understand also evil to be left undone See Notes in Jam. 1. and in Act. 2.37 The means to obtain eternal life must be good the chief good cannot be had by evil means The Lord hates robbery though it be for a burnt-offering Esay 61.8 Nor must we do evil that good may come thereof Rom. 3.8 no not the chief good Now if evil must not be done though for the best end that can be surely it must not at all be done This Question and the manner of propounding it speaks this young man a Pharisee He hoped to learn of his good Master what good thing he should do that he might have eternal life If he but learned what good thing that was he questioned not but he should himself be able to do it So one of the Ancients speaks of the Philosophers who would make themselves a blessed life Potiúsque patrandum quà m impetrandum putaverunt They thought the eternal life was rather to be wrought out by their own power than to be obtained of God who is the Author and giver of it Hence we may discover a great and that almost a general mistake concerning that Controversie between the Apostle and the Pharisees in divers of St. Paul's Epistles especially that to the Romans and to the Galathians concerning Works where Faith and Works are opposed Whereby we must not understand the works which proceed from a Living Faith and Love for such good works are so necessary that man was made for them Eph. 2.10 But by works we understand the works of the Law as performed by strength of Nature and power of the Law without Faith in Christ What this good thing is our Good Master can tell us He only and they that are his know this He hath the words of Eternal Life Joh. 6. And comes that we may have life Joh. 10.10 They also who have the mind of Christ 1 Cor. 2. last A young man asks this of our Lord Note here a rare example a young man without youthful lusts A young man whose lust and desire was to do the will of God whose cares and thoughts were taken up with Eternal Life and how he might get that O how justly this may shame us both young and old This was a Rulers Question saith St. Luke 18.18 This I fear is as rare an example of a Ruler as of a Young man Elihu observed it long ago Job 32.9 Magnates non sunt sapientes And may not that Question which the Pharisees make be yet continued Joh. 7.48 Have any of the Rulers believed on him If not surely that of the Apostle may 1 Cor. 1.26 Not many mighty not many noble are called Exhort Come with this young Ruler unto Christ and desire him to teach us what good we should do that we may have Eternal Life How shall we come unto him Even as this Young man did speedily and humbly 1. He came running Remember thy Creator in the dayes of thy Youth 2. Humbly The Lord teacheth the humble He kneeled to him saith St. Mark 10.17 He delivered his Petition on his knees See Notes on Psal 94.12 In our Lord's Answer are these particulars 1. The Master excepts against his Disciples Compellation why callest thou me good 2. He excepts against his Disciples Question according to a very ancient reading Why speakest thou to me of good 3. He gives reason for his exception There is none good but one which is God 4. He resolves his Disciples
love with thy mouth and canst thou say thou lovest the Lord thy God and Saviour Behold then Beloved These and such like are the wounds which the Lord our God and Saviour hath received in the house of his friends Zach. 13.6 such as pretend they love him And can we say that we love him with all our heart But alas there 's more need of means and helps to do this then of conviction that we do it not Our safest way in this case is to hearken to the Psalmist's Counsel O ye that love the Lord see that ye hate the evil Psal 97.10 The reason is evident because they who enter a league of amity and friendship have as common friends so also common enemies But because the hatred of evil in the beginning of the Christian life may consist with a committing of evil according to that Rom. 7.15 That which I hate that I do and by reason of sin the love of many grows cold saith our Saviour Mat. 24. Therefore we must strengthen our hatred of evil with the fear of God And the fear of God as the wise man speaks driveth out sins Ecclus. 1.21 This fear of God is the beginning of the love of God saith the same Wise Man chap. 25.12 For as the needle ye know draws in the thread which unites and joyns the the cloth together and makes of two one so the fear of God which is the needle whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were pricked Act. 2.37 brings in the love of God which unites and knits man unto his God and he that is thus joyned unto his God is one spirit with him 1 Cor. 6.1 and knits men to men as Act. 2.37 44. and 4.32 When love is thus perfected it casteth out fear 1 Joh. 4.18 as we cut or take off the needle when the cloth is sewed together by which means it will come to pass that the Commandment will be easie since love is the fulfilling of the Law And this is the love of God that we keep his Commandments and his Commandments are not grievous 1 Joh. 5.3 But because we have no power of our selves neither to hate sin nor to love the Lord our God let us pray to the Lord our God that according to his gracious promise Deut. 30.6 he will be pleased to Circumcise our hearts that we may love the Lord our God with all our heart with all our soul and with all our mind Grant this O Father through Jesus Christ NOTES more at large on the same TEXT Thou shalt love the Lord thy God c. THere were Four Sections of the Law which the Jews observed more Religiously 1. That Exod. 13.3 10. touching the coming forth out of the Land of Aegypt 2. That vers 11 16. touching the destruction of the first-born of the Aegyptians and Conservation of the Jews first-born unto God 3. That Deut. 6.4 9. touching the Property and Service of God 4. That Deut. 1.13 touching the former and latter Rain To the end of every one of these Four the Lord gives Command that these should be for a sign upon the hand and for a memorial and frontlets between the eyes which the Jews literally understood These Four parts of the Law they wrote in two several Parchments and 1. One of them they bound to their fore-head from ear to ear 2. The other to their left arm against their heart 1. That on their heads that they might mind think upon and remember these parts of the Law 2. Those on their arms toward their heart that they might be suitably affected and accordingly practise them as it is our custome for remembrance of what we would not forget to use some sign which may put us in mind of it These they used superstitiously and accordingly as they would seem more Religious they made them more large These are called in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Conservatoria instruments for keeping something which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore ye read Mat. 23. where our Saviour speaking of the Pharisees hypocrisie vers 5. They make broad saith he their Phylacteries That which they first recited of all these Four parts of the Law is that whereof the Text is part because in it is contained the property doctrine and chief service of God which is the foundation whereon all the rest depend This they first recited every morning and every evening and a Theme it is most worthy of our morning and evening Meditation and therefore this being first in the Pharisees memory he puts it first to the question We have in this Chapter our Saviours disputation with the Pharisees and Herodians vers 15 22. touching Tribute they sought to intangle him in his talk the very scope of Pharisaical men As elsewhere he passed through the midst of them and went his way so here vers 23 34. the Sudduces enter dispute with him touching the Resurrection When the Pharisees had heard that he had put the Sadducees to silence v. 34 35. one that was a Lawyer puts a question to him touching the great Commandment And in this dispute we have a very good method observable for our Lord having taught that there is a Resurrection to come wherein they who shall be thought worthy shall be as the Angels of God in this dispute he teacheth what is the only way whereby we may obtain that heavenly Conversation and that blessed Life namely by the observation of these Two greatest Commandments 1. The love of God and 2. The love of our Neighbour So fit it was that he who came down from Heaven Joh. 3. should teach the way to Heaven That he who came forth from God and conversed with men should instruct them in the way to God Whence we see the weight and moment of this doubt which the Pharisees propound unto our Lord vers 35. What is that great Commandment which if I fulfill I may please God which if I fulfill not though I do many other duties yet I shall not please God if I be earnest in the less and neglect the greater I shall not please God This great question our Lord answers in the Text. We have in the words these truths 1. Thou shalt love the Lord thy God 2. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind 3. This is the first and great Commandment 4. The second is like unto it Thou shalt love thy Neighbour as thy self 1. Then of the first point Thou shalt love the Lord thy God The first point contains the duty the second the extent and intensness of the duty The reason in regard of the object Lord God thy God of the subject Israel 2. Jehovah is said to be God it was the tenent of Antiquity that to be a God was nothing else but to do good unto mankind Dei proprium est servare ac benefacere saith Tully 'T is the property of God to preserve from evil
any gracious mans love unto God envy him not What is that to thee follow thou thy Lord what if another do not Luk. 9.49 50. O let us let us I beseech ye consider that this is no argument of our love to God 'T is the bonum commutabile the mutable and temporal good that divides Lot from Abraham one of us from another who shall get more wealth more power more authority the summum bonum the bonum immutabile that unites that joyns all in one bonum quò communius eò melius as the light of the Sun good Counsel Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Faith Tit. 1.4 O Beloved let the worldlings the children of this world strive for their promotion in this life let us bring others to the fold promote the Law of God in one another As Andrew called Peter to participation of Christ Joh. 1. Philip called Nathaniel All the Church invite one another Esay 2.2 Let us consider one another to provoke unto love and good works Hebr. 10.24 Repreh 2. This reproves us who cast away our best affection our love upon things unworthy of it things of no weight and mean time neglect the weighty things of the Law This makes us like the things themselves facti sunt abominabiles sicut ea quae dilexerunt Hos 9. The world is but a shadow a transient a passing shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must needs therefore be saith one of the Ancients that he who is joyned unto it must be moveable and inconstant also The heart soul and mind are all Gods and his making and he made them for himself and the mans perfection is in the return of these unto their fountain Consol But how can I love the Lord my God fear him I may being the great and terrible God Deut. 28.58 Yea love him thou mayest thou oughtest Because similitude is the ground of love and because thou art not like to thy God thy God becomes like to thee as Job 33.6 Elihu which signifieth God himself said I also am formed out of the same clay because the Children are partakers of flesh and blood He also took part of the same Hebr. 2.14 And so God is man in Jesus Christ but is Jesus Christ Jehovah See Notes in Exod. 20.2 2. Thou shalt love God with all thine heart And these words are part of that first Section of the Law which as I told you the Jews recited every day twice every morning and every evening and may be unto us this day a morning and evening Meditation But some weak Traveller in this most excellent way may conceive it too small for him to walk in too long pathless and untrodden unbeaten dark impassable wildred mountains too high to be overcome the gate too narrow to crowd through it and himself too weak too unable to finish his course Doubt not despair not this perswasion comes not from him that calleth thee only from unbelief they could not enter in because of unbelief that perswades thee all this Go then on with Faith and add to thy Faith Vertue Faith is strong and mighty in operation that is a sure confidence of what is hoped for that overcomes the enemies that removes the mountains Mat. 7. And Love is stronger than Faith and nothing is difficult unto Love that makes all light But herein God may seem to deal hardly with the man he hath given him all things and now he takes all things from him what else doth he when he commands him to love him with all the heart c. if we must love the Lord our God with all our heart then we may love no person no thing else That followeth not for the Lord himself who challengeth all our love he himself commands the Husband to love his Wife neighbour his neighbour to love the stranger to love our enemies Wherefore for our better understanding of this when the Lord commands us to love him with all the heart we must know that no Creature ought to have that degree of love in our hearts which our God hath but what ever Creature we love it must be for God in God and unto God 1. For God when God himself is the cause why we love the Creature we are most averse from the love of our enemies yet for Gods sake we love them 2. In God we love the Creature when we seek no delight in it place no end no rest in it but love the Creature in God and God in the Creature 3. Vnto God when we love the Creatures when we love them in order unto God as they are instruments serviceable unto God when therefore the Lord our God layes claim to all our love yet allows us to love the Creature he deals with us as the Master of an House with his Steward and such is or ought to be every one of us to our God we must pay unto him all our love our desire our hope our joy our delight c. And this done he gives us order to lay out so much of our love upon our Parents so much upon our Friends so much upon our Children and Servants so much upon Strangers so much upon our Enemies and of all these our disbursements we are accountable unto the Lord our God and so this Commandment have we from him saith St. John That he that loveth God love his Brother also 1 Joh. 4.21 Repreh Who love not God with all their minds if this Commandment were observed what a world of vain foolish chat that I say not impious and wicked discourses would be silenced we see it in this instance if some bold fellow dare interrupt foolish and vain babling with some savoury discourse what a damp it strikes into the hearts of all present They say must not men talk of their affairs Obser A rule for love of our selves Primum in unoquoque genere est mensura reliquorum I must love the Lord my God with all my heart and this is the first Commandment In order to this Commandment I must love my self in God and for God and no otherwise if otherwise I love my self I am then guilty of that vicious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love which is the leading sin in these perillous times as the Apostle foretold 2 Tim. 3.2 as the love of God and our neighbour is the leading Grace and first fruit of the Spirit Gal. 5. In opposition to this vicious self-love our Lord requires of every one who would be his Disciple self-denial and hatred of his own life when therefore we thus deny our selves and hate our vicious and sinful selves for God and love our selves in God and for God Out of this first Commandment proceeds the second like unto it Thou shalt love thy Neighbour as thy self with such a love thou shalt love thy Neighbour as thou lovest thy God and with such a love as fulfills all the Commandments saith the Apostle Gal. 5.14 All the Law is fulfilled in
on the Sabbath as our Saviour speaks expresly Mar. 2.27 The Sabbath was made for man and not man for the Sabbath whereby our Lord evidently puts a difference between the Commands of God as that which is from everlasting and immutable and that which for mans sake was ordained and annexed thereunto Obser 6. The excellency of this duty of obedience 't is preferred before all Sacrifices all outward worship of God and hath not in vain a Behold set before it Repreh 1. Those who are defective in this excellent duty as I may fear the most of us are Obedience is the submission of our own Will unto the Will of God so that his Will alone ought to be done and we yet will every one have our own Will This our Lord complains of Ezech. 6.9 I am broken with their whorish heart which hath departed from me Our Will was once one with the Will of God but we have broken our selves off from his Will and are contracted and centred in our selves Thus did not our Lord Jesus Christ He submitted his own Will to the fulfilling of God the Fathers Will. Repreh 2. Those who judge quite contrary that to offer Sacrifice is better than to obey I speak not here as if any man maintained in dispute any such tenent but without doubt what the life speaks is the truest tenent the life followeth the judgment Since therefore the Jews of old and we now prefer Sacrifice before Obedience in our practice surely it was theirs and is our judgment They taught the people that if they brought their gift toward the reparation of the Temple they were free from honouring their Parents Mar. 7. Thus the Learned Scribes of old when blindness in part had happened to Israel they knew no difference between the Holy Life which God requires which is this Everlasting Commandment and the Ceremonies of the Law which were annexed and joyned unto the Commandment as serviceable thereunto And therefore when Jesus Christ the true Life appeared in whom God was well pleased O what hatred what strife what contention there was for the Ceremony against the Life and Obedience Mat. 12 1-8 10 13 and 15.1 9. and 23.23 And truly Beloved if we will judge impartially we cannot but think that many men at this day are of the very same opinion There are many gifts offered there are some outward duties which are observed among us and I would to God they were more strictly observed than they are as the observation of the Lords day hearing the Word and receiving the Sacrament c. all which may be done as plausibly and speciously by a wicked man as by the best Saint on earth and for these we contend one with another as if these were the only or the principal Service of God and Christ whereas I have shewed before in what rank they are serviceable unto greater duties mean time the great duties of obedience the love of God and our neighbour wherein eminently consists the service of God and Christ and the Christian Life which are the effects and the end of all these They are I fear neglected by the most of us as judgment mercy and faith in the power of God the love of God which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Mat. 23.23 Luk. 11 42. Thus we contend one with another about an outward form of serving God and neglect that which the Apostle tells us is the true service of God Rom. 14 17 18. Beloved this is one of the depths of Satan one of the most subtil wiles of the Devil that he perswades us to think sleightly of obedience and to set the highest estimate upon the Sacrifice do we not perceive it in these dayes that men account little or nothing of the Christian Life as Patience Humility Meekness c. they are esteemed beggars virtues which such poor men use because they cannot live without them for what are men wont to say the Turks are true and just in their dealings the Mahometans lead good and honest lives that 's the poorest thing of a thousand But if the Turks and Mahometans maintain Justice among them and love one another c. surely these are none of their faults for whither doth the Grace of God direct us doth it not teach us that we should deny ungodliness c. Tit. 2.11 12. Whither are we invited is it not unto the life of our God from which we are alienated Eph. 4.18 and what is that which is the truth in Jesus is it not to put off the Old man c. Eph. 4.20.24 Is it not to be made partakers of the Divine Nature having escaped the corruptions that are in the world through lust 2 Pet. 1. Surely if Tyre and Sidon shall rise up in judgment against Chorazin and Bethsaida and Sidon against Capernaum Mat. 12. because less disobedient than the other were Sure for the same reasons shall the Turks and Mahometans rise up in judgement against us if they be more obedient than we are Mysticé Obedience is better than Sacrifice What is that which is offered in Sacrifice but the bodies of beasts what but beastly affections and lusts which are called slain beasts and then they are more acceptable by far than when they were living But it 's possible a man or woman may abstain from following their lusts and so as to the notification of them by the world they may be sacrificed Thus the foolish Virgins which for some by-end and not for the Kingdom of Gods sake kept themselves chaste and were Virgins yet they were shut out To hearken is better than the fat of Rams I have saved my labour in part touching the explication of this point only let us enquire briefly what is here meant 1. By hearkening and 2. by the fat of Rams 1. This hearkening presupposeth an object in Nature before it that we must hearken unto and that is contained in the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The voice of the Lord which is either mediate or immediate 1. Mediate is that which sounds in Nature as the thunder is the voice of Gâ—d Gods mediate voice also sounds by the man for so the Lord saith He that heareth you heareth me 2. Gods Immediate voice is that whereby he speaks inwardly unto the man in his heart Audiam quid in me loquatur Dominus Do ye seek a proof of Christ speaking in me 2 Cor. 13. The Angel spake מ This voice speaking in the man is no other than that inward Tractus or the drawing of God Joh. 6. Job 33 14-17 This voice requires hearkening unto 2. Hearkening is here meant hearing with attention such hearing with attention as inferrs the understanding will and affection as also the effect answerable thereunto Cor est fons omnium actionum ad extra terminus omnium actionum ad intra So that all actions of piety and obedience ought to proceed from the heart Mat. 15.8 This people draw nigh
us in fear Exod. 20.20 where men are secure careless and without fear the strong man even the Devil keeps the house and all his goods are in peace like them Judg. 18.27 28. Bethreob Repreh Those who divide these two the Love of God and our Neighbour whence it is that they oftentimes go single which should go hand in hand the Pharisees and Sadducees herein are faulty 1. Thus while the best sort of Pharisees were zealous for God they forgot their Love to their Neighbour so did Paul so do the zealous Pharisees at this day And thus on the contrary while the Philosophers taught much of humanity civility and the love to men they were short and cold in their love to God Rom. 1. This was the Sadducees and Herodians sin whom our Lord therefore warns to give unto God the things that are Gods Mat. 22. Thus we have heard what use may be made of our Lord's Doctrine 2. Somewhat we note from consideration of our Master and Teacher himself Obser 1. Christ is our Master our only Master one is your Master even Christ even as the anointing teacheth you 1 Joh. 2. Obser 2. Christ teacheth more than he is desired to teach The Scribe desires to know the first and great Commandment and our Lord teacheth him not only the first and greatest but also the second and less Obser 3. Christ though the only Teacher the wisdom of God yet taught nothing more in Doctrine in Life in Death than the love of God and the love of our Neighbour 3. Somewhat also we may learn from the consideration of the Disciple or Teacher Our Lord tells the Questionist he was not far from the Kingdom of God wherein God who is the LOVE it self reigns the true David who is Christ himself O the happiness of that Kingdom All other Duties though otherwise the best and greatest without this are nothing See Notes on 1 Cor. 13.1 Even the least Duty performed out of Love is highly prized a cup of cold water given to a Disciple is rewarded The very worst and greatest sin against thy Neighbour if without breach of Love pardonable and means provided of God himself for escaping of punishment Numb 35.20 21 22. If he thrust him of hatred c. Deut. 19.9 Whoso killeth his neighbour ignorantly and hated him not in time past God provided a refuge for him vers 6. he is not worthy to dye because he hated him not in times past But that sin though never acted but only affected is by Gods account esteemed murder 1 Joh. 3.15 He that hates his Brother is a murderer What a notable Example hath the Lord Jesus propounded unto us in himself Joh. 15.13 Greater Love than this hath no man that a man lay down his life for his friends Moses offered this for Israel Paul also for his Countrymen Rom. 9. But our Lord Jesus really did so and that for his enemies When we were enemies Christ died for us This you will say was an heroical act and no man is bound to imitate it No what then shall we say to Ephes 5.1 2. Be ye therefore followers of God as dear Children and walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour yea expresly 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Do we believe this ought to be done It 's the express word of Truth Joh. 15. yea Mat. 5.44 an harder lesson So is that Gal. 6. Bear ye one anothers burdens and so fulfill the Law of Christ a great and heavy burden you will say but whereas we ease a man of his load either by diminishing his burden or by giving him strength to bear it since not one jot must pass from the Law till all be fulfilled Mat. 5. The true Christian Faith hath power accompanying it For God hath not given us the spirit of Fear but of Power and Love c. 2 Tim. 1.5 6 7. 2 Thess 1.11 and therefore 2 Pet. 1.5 This power stirs up the Love that warms the cold and the dead So the Prophet Ezechiel chap. 37.4 speaks to the dead bones Hear the word of the Lord ye dry bones whereupon vers 7. the bones came together bone to his bone And what is the Christian world at this day but such a field as Ezechiel saw dry bones we bite and devour one another and consume one another The old hatred scatters us and divides us odium est affectus seperationis so that we are like bones scattered before the pit O for an Ezechiel to say to these bones Hear the word of the Lord. Ezechiel what 's that but Fortitudo Dei the Power of God and what saith that Power of God unto these dead bones Joh. 11.25 He that believeth on me though he were dead yet shall he live yea that hour is now come when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5.25 O let us hear this voice of the Son of God Joh. 13.34 and 15.12 13 17. O let bone come unto his bone Do we not know that we are all of one blood that we are all members one of another O let us bear one anothers burdens and so fulfil the Law of Christ whatever we would that men should do to us let us do even the same to them Let us put on as the Elect of God bowels of mercy Col. 3.12 13 14 15. being called in one body so bone shall come to his bone Let the strong bear the infirmities of the weak and not please themselves Let them that are Spiritual and strong restore and put into joynt again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are fallen that the bones that were broken may rejoyce Let every one please his neighbour for good to edification so shall love cover the multitude of sins Exhort To love our Neighbour as our selves Ye are taught of God to love one another 1 Thess 4.9 yea of Nature Love and Offices of Love proceed from one and the same common Nature Officia proficiscuntur ab initiis Naturae saith Tully out of the Stoicks And St. Paul intimates the same Act. 17. He hath made of one blood all Nations of men The Exhortation to love our Kindred and our Fathers house a man would think should easily find acceptance And this is such suppose towards the greatest stranger He is our Kinsman though somewhat removed This is that which at length must reign Confer with the Notes on Mat. 22.37 Why was the Lord so zealous for David to reign why David that Solomon should reign See Notes as before Matth. 22. Now the God of Patience and Consolation grant us to be like minded one toward another according to Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
even that which he seemeth to have Wherefore let us be again exhorted to have Oyl every one in our Lamps to which the Apostle enjoyns a serious examination of our selves whether we have this Unction in us or no 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates NOTES and OBSERVATIONS on MAT. 25.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise answered saying Not so lest there be not enough for us and you but go ye rather to those that sell and buy for your selves NOw come we in the 9. Verse to the Answer of the wise Virgins unto the Request of the foolish but the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves Which Answer of theirs is either 1. Negative or Elliptical or 2. Positive and Ironical 1. The Negative Reason is Elliptical wherein the note of negation is wanting as often it is in Answers as in that Answer Lest when ye gather the tares c. which is understood in the Reason So here lest there be not enough for us and you and herein the wise answer the foolish according to their wisdom The Reason also may be in regard of God who is jealous of his own honour and would not that it should be given to another and therefore that the Virgin-souls should not give of theirs to others because he crowns the righteous 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto them also that love his appearing So Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of our Salvation So threatning wicked men Psal 69.27 Add punishment to their iniquity let them not come into thy righteousness 2. The Positive Answer is Ironical Go ye rather to them that sell and buy for your selves and herein the wise Virgins answer the foolish according to their folly 1. The wise Virgins answer the foolish negatively where there is an Ellipsis or want Nay or Not so The Reason of this Ellipsis and defect of the Negative is from an Hebraism according to which things unpleasing are either wholly suppressed as here or something else is put in the place of it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing whence as by manifold other Examples appears the inoffensiveness and modesty of the holy Tongue which declines all language that might grate the Ear because the hearing is omnium sensuum tenerrimus the most tender of all the senses What Reason may be rendred for this why is there not enough for both To which I answer There is enough even an abundance of the Spirit and of spiritual good things of righteousness Amos 5.24 Let judgment roll down as waters and righteousness as a mighty stream Micah 4.5 peace Esay 66.12 joy fulness of joy joy unspeakable 2. As there is abundance of these so the Lord requires an abundance of them to be in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.47 If these things be in you and abound 2 Pet. 1. c. 3. Hence we are required to covet earnestly the best things the best gifts 1 Cor. 12.31 and 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after charity and covet spiritual gifts c. Lest there be not enough for us and you first for us then for you In this sence Charity begins at home and the love to another is measured by love to our selves as thy self For our love ought to be carried toward our God with all earnestness and intenseness out of which love we love our selves and out of that love to our selves we love our neighbour if therefore thou be wise it is for thine own benefit that thou art so Tibi seritur metitur Wisdom implies that the main profit will not redound to wisdom it self which hath honour and wealth enough in her self No nor does the profit redound to those who publish the Wisdom unto men for they at most mens hands fare but hardly for so doing as the Wise man implies unless a man speaks placentia Prov. 14.23 In all labour there is abundance but the talk of the Lips bringeth only want or tendeth to poverty so that we hence learn there is a kind of honest self-love Prove 9.12 If thou be wise be wise for thy self however the wise abound with the Oyl of the Spirit yet they think all little enough the Reason is because the very Essence and Nature of Christianity consists in a progress increase and going on 1 Thess 4.1 I exhort you in the Lord Jesus that ye increase more and more as ye have received of us how ye ought to walk and to please God 4. Hence appears that heroical love of divers Saints recorded in holy Writ who hazarded and offered to hazard their own salvation for the salvation of others thus Moses Blot me out of thy book so Paul to be an Anathema Maranatha for his Brethren the Jews Rom. 9. But above all the rest the Lord Jesus Christ Eph. 5.1.2 Be ye therefore followers of God as dear children and walk in love even as Christ hath loved us and given himself for us an offering and sacrifice of sweet smelling savour to God Nor are these Examples set before us in vain but propounded to us for our imitation It was the Speech of the Jews concerning the Messiah that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation who should give his life a ransom for many and the same is required of us in our measure Eph. 5. as Christ loved us that we also lay down our lives for the brethren for for a good man one will even dare to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Know we therefore we cannot meet the Bridegroom without Oyl of our own without the Spirit of Power Wisdom Love and Mercy we cannot meet the Bridegroom without our Lamps burning 1. Use hence is for reproof of those who think they have never enough of this Worlds goods like the Horsleech the barren Womb and the Grave but as for the heavenly Goods Graces or Virtues and Powers of the World to come they have soon enough of them 2. This may reprove those foolish ones who add unto their folly and increase it and think they never have enough of it Venter impiorum insaturabilis Prov. 13.25 Envy it ceases not until it rot the bones and kills the silly one So we may say of Pride Covetousness and the rest as Uncleanness in our days most rife Eph. 4.18 19. of such who walk in the vanity of their mind having their cogitations darkened and being strangers from the life of God through the ignorance that is in them because of the hardness of their heart wherefore Prov. 14.14 The heart that declineth shall be filled
unto the death of Christ who is content to become of no reputation for Christ who desires to be found in Christ in his death and in his life with the loss of all things who desires to be found in him not having his own righteousness which is by the Law but that which is through the faith of Christ the righteousness which is of God by faith who desires to find the power of his resurrection working in himself these and such as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of Christ Who rather minds not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of self self-interest his own opinions and tenents his own supposed excellencies O how men are puft up at this day one against another what animosity what swelling there is one against another and that either for some chosen opinions taken up upon trust or for greatness of place and dignity As for the selfness of opinion see Ezek. 13. he found it among the Jews and the Apostle found that self also among the Colossians 2.18 They intruded into the things which they had not seen vainly puft up by their earthly mind Men of all divided Judgements take up their Principles upon trust from their several Leaders of their own respective Parties and for these they strive and contend and according to these they will be reputed Orthodox and that before they have experimentally tryed and examined those things How immethodically and disorderly herein do men proceed how contrary to our Lords method Joh. 7.17 If any man will do his i. e. the fathers will that is his Law he shall know of the doctrine And indeed who is there of us all but knows more of Divine Truth than he hath lived and practised and so found to be true in the mean time he doth but believe it to be true he does but perswade himself it is so but when he has taken courage to live and do what he believes then and not till then he knows what now he believes therefore St. Peter directs us to add to our faith virtue or courage to do what be believe and then add saith he in your virtue knowledge Before we come to such a certainty of Gods Truth all is but self-perswasion no more than hear-say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some tradition received from some who have gone before us 2. Again what opinion is there of self-excellency what ambitious selfness how do men swell one against another and strive who should be the greatest such ye read of Luk. 22. yea in this Chapter after our Lord had taught this doctrine of Self-denial we read how little they had profited by this doctrine for in the 46. vers then there arose a reasoning among them who should be the greatest What tumours what swellings are there what ambition among us who should be the greatest I appeal to both Parties of them can they call those Christian actions can they sute with self-denial can they otherwise then condemn themselves in the things that they do O what extream need is there that the Lord should set a little Child among us as he there did that he would mind us of the child-like simplicity humility and innocency 3. Divine Axiom If any man will come after me let him deny himself After our Lord had premised a general invitation he descends to a particular yea as it may be understood a personal one if any man thou or I or he will come after Christ let him deny himself daily and take up his Cross c. 1. God who is most free and so made man after his own Image he would deal with man according to that free principle in him 2. As the man willingly and without any antecedent decree or coaction forsook the Lord so the Lord would by his invitation prevent the man that he might as willingly return unto him renounce and deny himself and so come after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will follow me and is' t no more than so if any man will if any man will There hath been of late years a great decrying of man's Free-will both by some learned and many unlearned when yet God forgive them neither know what they do That we may be better informed let us inquire what is the true freedom 1. What it is not 2. What it is 1. What it is not it is not a power to will or not to will not a power to do or not to do this or that which they call Libertas contradictionis No nor is it a power to will or do this or the contrary which they call Libertas contrarietatis as a power to love or hate to do good or evil to save life or to kill If either of these were the true fredom then were he truly free who hath a power to will or do what is good or not to will or do it he that hath a power to will or do what is good or to will or do what is contrary i. e. evil as where Laban said Gen. 31.29 It is in the power of my hand to do you hurt and Joh. 9.10 knowest thou not that I have power to crucifie thee and have power to release thee if either of these were free then were they with whom they had to do not truly free or not so truly free as they then was Laban a more true free-man than Jacob yea Pilat should be a more free man than Christ Himself for Laban could have done Jacob hurt or not and Pilat could have crucified Christ or released Him Yea if this were to be free then could not God himself be said to be free who yet is Agens Liberrimus for God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot but will good nor can he will or do that which is truly evil He cannot sin he cannot lye Were this true freedom then should not Christ be free Mar. 3.4 and he saith unto them Is it lawful to do good on the Sabbath-day or to do evil to save life or to destroy This is not the true freedom 2. What then is the true free-will The true Liberty imports a releasing from a man 's own self-bondage the bondage of his own self-carnal reason which had enslaved him his own false and erroneous principles whereon his heart was bound the bondage of his own lusts whereunto he was a servant Joh. 8. the bondage of sin and the law of sin which hath enthrall'd him And being set free from all this bondage the true freedom is the addicting of ones whole self understanding reason will affections actions life unto God and his righteousness This freedom is brought by the Lord Jesus Christ his Word and his Spirit and Truth Joh. 8.32 36. Rom. 6.17 18. and 8 2. True power is a freedom to will and to do what is good without any hindrance without any resistance in him who wills or does it I know this is a paradox but surely the will of man being prone rather to evil than to
world is the lusts of the flesh the lust of the eyes and the pride of life This is evident we can nor think nor do nor will any thing that is good of our selves when therefore we think a good thought or will a good will 't is he that doth it without him we can do nothing but he would do this and we check the motion what do we else but wound and kill our friend pierce his head and hands and side and his feet we pierce his head with our thorny cares our covetousness Avaritia in capite omni pierce his hands when we enfeeble his power with pretence of our infirmity and weakness we could do his will but like harlots we are content to be forced and so use but half our strength great lubbers suffer our selves to be buffetted What are these wounds in thy hands Zach. 13. shall we wound him again crucifie him again kill him again is this the kindness to our friend Sign The tryal of friendship is in Adversity Vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides As gold in fire prov'd most bright appears So love and friendship in affliction chears Absolon to Hushai is this thy kindness to thy friend They were David's fast friends that went to him into the wilderness while he yet kept himself close because of Saul and they are the friends of the true David who go into him into the wilderness forsake all for Jesus Christ this is the tryal of us at this present The true David is to be set upon his Throne that 's the business that every one pretends to strive for He hath a Throne in the world due unto him all the kingdoms in the world shall be the kingdoms of Christ mean time let every one of us endeavour to put down the mighty from their seat who sit in Gods Temple to put down Antichrist who sets himself in the Temple of God and shews himself as if he were God whether we be such or no Jesus Christ will soon discover 1 Chron. 12.17 If ye be come peaceably unto me to help me mine heart shall be knit to you it shall be one with you If we come to help the true David to help the Lord against the mighty he will be one with us but if we come to betray him to his enemies what will follow Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet The way is frequent to deceive by love Such wayes and thoughts descend not from above Who is there among us can truly say with Amasa Thine are we David and on thy side thou Son of Jesse c. vers 18. This is love that a man lay down his life for his friend Darest thou do so thou canst not otherwise be Christ's Disciple or friend Luk. 14. Beg power and strength of Jesus Christ to do his will he will deny us nothing we ask of him if we be instant with him Luk. 11.5 6. Which of you shall have a friend who shall go unto him at mignight c. Jesus Christ is our fast friend he 'l rise at midnight to do us good he never slumbers or sleeps When we ask him three loaves we ask him nothing but that his kingdom may come that his will may be done no less than a kingdom The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened Mat. 13.32 even the Body Soul and Spirit untill all be sanctified That which the Apostle prayeth for 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 2. Some there are who would prove themselves friends of Jesus Christ by their election before the foundation of the world was laid But a sign or mark is that which makes things evident as doing good or evil and therefore if there be nothing to make this friendship evident it will be resolved into phansie and self-love besides this doing of good is of late dayes held to be little better than Popery But what then shall we say of that sign which our Lord gives of his friendship Joh. 15.14 Then are ye my friends if ye do whatsoever I command you Now he commands us to do justly to love mercy to humble our selves to walk with our God he saith unto us love your enemies Mat. 5. 2. Christs friends ought not to fear them who kill the body 1. What is here meant by the body 2. What it is to kill the body 3. What to fear and not to fear those who kill the body 1. By the body is to be understood that gross part of us contradistinct unto the soul as it is here opposed unto it the third part of the man as ye find them distinguished 1 Thess 5.23 Howbeit the body is not so here to be understood as separated but as united with the soul for as separated from the soul it hath no life in it but as united with the soul from which union proceeds the vegetative life 2. The body so understood is said to be killed when it is violently separated from the soul for death is ordinarily defined separatio animae à corpore 3. That we may understand what it is to fear those that kill the body we must first enquire a little into the nature of fear and the several kinds of it and which of them is here to be understood The chariot of the Soul is carried on by four wheels the four principal affections 1. Fear and 2. Hope and 3. Grief and 4. Joy as the Poet summs them up Hinc metuunt cupiúntque dolent gaudéntque They fear they lust they grieve and then they joy And the Spirit in these wheels which moves them is LOVE Timor est 1. animi passio 2. circa malum futurum 3. arduum seu difficile 4. cui resisti potest Fear is a passion of the mind touching some future evil that 's hard and difficult yet such as may be withstood 1. It is a passion of the mind for no other affection can be so properly called a passion as grief and fear which work the greatest changes both in the mind and in the body 2. It is about evil apprehended as shortly to come upon us for if it be conceived as afar off how ever evil yet we commonly fear it not as death is not feared because most men fancy it far off I thought no more of it than the day of my death 3. The evil must be difficult and hard otherwise it stirs not up fear in us we fear not small evils but despise them 4. Such evil is apprehended as resistible otherwise if it be conceived as inevitable and irresistible we do account it as present and cannot then be said so properly to fear such an evil as to grieve for it Thus Malefactors adjudged to
this Text he reveils the will of God unto the people and doing this he thinks he is a friend of Jesus Christ so long as he speaks boldly the Word and fears not them that kill the body 2. The Hearer he understands what the will of the Lord is and so he thinks he hath done his duty he is a friend of Jesus Christ and one of his sheep my sheep hear my voice When yet happily both may be deceived nay de facto sure I am oftentimes both are deceived 1. The Preacher frequently urging the commands of Jesus Christ he thinks he doth the commands of Jesus Christ and so is his friend when yet he lives in open disobedience unto the same things he preacheth this was that which the Apostle feared of himself 1 Cor. 9. 2. The hearer likewise because he knows what his duty is and 't is often inculcated unto him although I could wish it more truly then it is he is deceived and thinks he doth it This is that which the Apostle feared and warned the people of Jam. 1. be ye doers of the word and not hearers only That we may perceive how far short we are of this friendship with Jesus Christ we shall know it by the latitude of what he commands The manifold particulars may be reduced unto these two heads 1. What the Lord commands us to believe 2. What he commands us to do 1. To believe in him as the Messiah the corner-stone c. 2. To do this ye read at large Mat. 5. If we be the real friends of the Lord Jesus Christ we shall really and truly do those things and whatsoever he commands us maugre the opposition both of the prophane and seeming holy world Axiom 3. They can do no more than kill the body So the Lepers reason 2 King 7.4 if they kill us we shall but dye For reason may be alledged the love and goodness of God all souls are Gods and as he is the preserver of men so especially of his own friends And 2. The wisdom and power of God for since all power is his he gives so much power to every Creature and limits the operations of it within such bounds as in his wisdom he thinks fit hither shalt thou come and no further Satan hath a most malicious will and aims at no less than the Soul but he hath no power at all though an whole Legion together no not so much as to touch a swine without leave thou couldest do nothing unless power were given thee from above They can do no more no! can they not dig up the bones of dead men out of their graves can they not burn them surely that they can Men opposing Religion have dealt so with those whom they have persecuted to the death and beyond the death and these have a fair pretence for so doing Josiah did so and therefore so may they deal with Hereticks Josias 2 King 23.16 He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them I deny not but Josias did so he was a figure of Christ in the Spirit as his name signifieth the fire of the Lord. As therefore wickedness is compared to a man as the old man the man of sin which is reveiled by the light of Gods Law and bound by Christ the stronger man so he is consumed by the spirit of his mouth these are the bones the strength of sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bones it signifieth also strength Thus Psal 53.5 God hath scattered the strength of those who besieged thee for so it may be turned more properly than the bones But what is all this to the Papists burning of their bones whom they call Hereticks where the Text saith they have no more that they can do the meaning is they can do the friends of Christ no more harm they are not able to kill the Soul Mat. 10.29 Observ 1. Observe the poor vile and contemptible cruelty of Tyrants and Persecutors let it extend to the utmost it 's but to the death of the body their malice anger revenge power subtilty can reach no further They cannot hinder the salvation of the Soul their anger is at the Soul as he that cuts a tree cuts not the light that shines upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he implyed that his Soul was himself Anytus and Melitus may kill me saith the Stoick but they cannot hurt me Observ 2. Our seeming friends may hurt us more yea and indeed oftentimes do hurt us more than our known enemies this Text is directed especially to the preachers of the Word Jeremy was aware of this Jer. 20 7-10 Yea our real and true friends may endanger us Act. 21 10-13 yea miserable men that we are we our selves are so cruel to our selves that we our selves kill our own souls and therefore if thou fear any one fear thy self thou thy self art the most cruel enemy to thy self though whole hosts of men yea of Devils opposed thee they cannot hurt thee unless thou thy self hurt thy self And is it not a pleasing tune that the rich man sings to his soul that which the Lord help us many of us listen unto Soul take thine ease eat drink and be merry Luk. 12.19 But upon consent unto such suggestions commonly comes the judgement vers 19. See the history of Laish Dalilah did Sampson more mischief than all the Philistins and that pleasing flattering harlot in our own bosoms her house is the way to hell going down to the chambers of death Prov. 7. ult Repreh Their foolish hardiness and boldness who fear them that kill the body and have no more that they can do 2. This discovers the extreme malice or revenge of tyranical men who because they can do no more than kill they find out exquisite wayes of killing and tormenting and by Art lengthen that which in nature they say consists in indivisibili the separation of Soul and Body is naturlly in an instant hence is that horrid speech of Tiberius Sentiat se mori let him feel that he dies and when one had poysoned himself lest he should be tormented by him he said Evasit he hath escaped They who kill the body will do what they can further they act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why They who kill are acted by Abaddon whose property is to destroy Wicked men add to the Devils work in themselves who is the more a Devil because he hath so serviceable a tool to work by as a wicked man is 3. Their pretence is truth whereof because they want evidence they make up what they want in persecuting and saying all manner of evil saying 4. Because it is truth they believe it not Joh. 8. 5. Their endeavour is to mould Gods Laws and the laws of men God's Will and man's lusts together and so stablish their own worldly interest which can never be done They who are friends of Christ and are killed by them discover 1. The persecuters falseness
he saith unto us as Paul to the Gaoler Do thy self no harm Shall Sathan prevail with us for the greater and shall not our God prevail with us for the less 2. This reproves us for our abuse of what power we have Our God hath power to do us the greatest hurt yet he doth it not If we have power in our hand to do hurt commonly we do it we act ad extremum and they under our power shall feel it that we have power when we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the higher powers who have been in the Church or the Common-wealth may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things are now in fieri not done but in doing the excrescency and exorbitancy of power suppressing If the powers that are prove irregular and excessive God will suppress them Consol O the happiness of Christ's true friends in these perilous times The power of killing and casting into hell is in their great friends hand I have been angry with my Brother hated him reviled him But alas I am a sinful man and I shall be cast into hell He saith not that he doth cast into hell but he hath power to cast into hell so Matth. 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be in danger of judgement c. he saith not he shall certainly be condemned and cast into Hell But art thou faln into sin Abide not in it Rise up again from the dead and Christ shall give thee life believe in thy great friend He that believes in me although he were dead yet shall he live Joh. 5. But put case thou be cast into Hell Thy God I speak to thee friend of Jesus Christ who doest whatsoever he cammands thee thy God is there with thee Psal 139.8 though I make my bed in hell thou art there Hear the Prophet David's confidence though I walk through the valley of the shadow of death I will fear no evil Psal 23.4 Faith in the operative power of God hope of life and salvation hath an anchor within the veil Love to God and his Righteousness these and such as these will not cannot stay long in hell and death but must rise maugre all the power of Satan Hell and Death and all whatever is not God himself God takes notice of these things 1 King 14.13 Abijah only of Jeroboams house shall come to his grave because in him there is found some good thing towards the Lord God of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good one of God was in him Christ was in him and he cannot perish it is impossible Isai 65.8 As the new wine is found in the Cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all 1 Sam. 2.6 The Lord brings down to the grave or hell and brings up again It is not the blood of Abel which crys aloud but the blood of Jesus Christ the Mediator of the Covenant and the blood of sprinkling that speaks better things than that of Abel Heb. 12.24 But the pains of hell gat hold of me Psal 116.3 It is the common passage of all Gods people See Notes on 1 Sam. 2.6 post medium Exhort Hath the Lord power to do this O then prevent him that he do it not A blow met half way lessens and abates if not breaks the stroke Amos 4.12 Because I will do this unto thee prepare to meet thy God O Israel because he will send the pestilence the famine the sword c. therefore prepare to meet thy God O Israel Where shall we meet him Every one would be glad to meet him in his own way but not out of our own way we will not go to meet God in his ways There are most of us too wise in finding out ways to escape the condemnation of Hell There is a small narrow way leading out of hell and death into the everlasting life which the vultures eye hath not seen yet will men pretend they know it very well we know all have knowledge This small narrow way men are not wont to take such as our great friend hath directed us unto but every one will make a way by himself according to their own wit and in such a way they walk most willingly But truly howsoever they make every one his way as narrow as they will one man by abstaining from this another from that doing this or doing that and herein men place their consolation Mean time every one loves only those who travail with him in his way and hates all others that go not step for step with him in his way which every man thinks his own narrow way best his own cross that himself hath made his own gate that he goeth through the only strait gate But to what purpose is this that a man should forsake one thing and bind himself to another leave one error and embrace another when all this while all these are no other than so many small paths cut out of the broad way and many walk therein unto condemnation O Beloved what an incorrigible over-sight what a double hell and death will this be at the last day when we shall have born many an heavy burden been long time weary and heavy laden and when we think at length to enter into life out alas we shall find when it will be too late that we have all this while walked in a way of our own making and chusing a narrow way cut out of the broad way which leads unto death and condemnation There is a way saith Solomon which seems good to man but the end of it are the ways of death O Beloved as ye love your own souls get out of it What then is that way which leads from hell and death unto heaven and everlasting life What else but Jesus Christ himself the way the truth and the life that Jacob's ladder which reacheth to heaven He himself hath been obedient to his Father even to the death the death of the Cross overcame sin death and hell This way he hath tried before us in all self-denyal and patience in all meekness in all righteousness and holiness in all obedience that we should follow him in the same way in the faith and become partakers of his divine Nature and through him overcome hell and death and condemnation There is room to them who are in Christ This is the high-way from hell to heaven The way of life is above to the wise that he may depart from hell beneath Prov. 15. Thus thus the bonds of death and cords of hell are broken 1 Cor. 15. Thus thus the broken hearted are healed the bonds are loosed the perplexed consciences eased the polluted hearts are cleansed This is a way of no mans making or chusing Means The Lord comes to destroy Nabal and Sheba Bichri the first born let them not therefore have a being in us I have spoken so much upon these words yet I
and is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not prevail with us yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works
thus Act. 4.26 The kings of the earth c. who were they Herod and Pontius Pilate vers 27. Herod was a King indeed but Pilate was only a Roman President as St. Peter distinguisheth them 1 Pet. 2.13 such the Apostle calls the Princes of this world 1 Cor. 2.8 Yet here the word is largely understood such Kings such Presidents such Princes the Disciples hoped to be when Christ should restore the kingdom to Israel But why is it said Kings of the Gentiles This was in contradiction to the Kings of Israel whose rule of reigning ye find Deut. 17. 2. What is it to exercise Lordship or Dominion The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to have Power or Dominion and was not this lawful if they had Power and Dominion might they not exercise it otherwise to what end had they it if they might not use it Quid mihi Dominium si non conceditur uti pardon the Verse And if they might use their power why might not the Rulers in the Church do so why might not they use their power Harmony of the Scripture is the best Commentary the parallel Matth. 20.25 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as we may express it in our English to Lord it to Domineere to be Imperious not simply Rule over but to Over-rule The like we may say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matth. 20.25 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abuse their Dominion they who abuse their Power and rule according to their own lust and pleasure and not according to the rule of Justice or for the benefit of those they rule These were notwithstanding called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth as we turn it Benefactors and it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bountiful and beneficent and signifieth Princes who ought to be such Psal 113.7 he sets him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes and 47.10 Excellent speech becomes not a fool much less do lying lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince a Benefactor Prov. 17.7 so 19. Job 12.21 It 's a name we see common to all Princes they are called Benefactors so that this was not proper to the Caesars the Roman Emperours who were so called though they ill deserved it Thus did the Kings of the Gentiles they lorded it they domineered they were imperious they over-ruled the people all must serve their profit their pomp and their pleasure they had no rule to rule by but their own unruly will Stat pro lege pro ratione voluntas Samuel describes their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 8.11 All histories are full of their tyranny and oppression their griping and covetousness their pride and ambition their sensuality and voluptuousness for a taste let any man read Suetonius's relation of the Twelve Caesars Qui eadem libertate scripsit qua illi vixerunt yet these notwithstanding would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was more fit for their Ptolimeus who succeeded Philadelphus King of Aegypt who for his many good deeds to the Cities of Greece was Sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor These were the Kings of the Gentiles thus they exercised Lordship and Authority so that what the devil said Mat. 4. That the kingdoms of the earth were given to him might seem to have some truth in it Whence comes this but from self-self-love arrogating all to it self an high opinion of a mans own self and his own proper excellencies and contempt of others Surgit animus cum potentia this evil mind armed with power what mischief will they not do They practise wickedness because it is in the power of their hand Mich. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where there is power there will not opportunity be wanting which is magna peccandi illecebra nor ever were there wanting such as would flatter them that all they did was just and if these were wanting the great Abaddon and Apollyon whom they served would administer all unto them Since therefore the Kings of the Gentiles had such an evil mind such an unlimited power such an uncontroulable will such opportunity of offending and parasites to applaud their doings and no Grace to restrain them these all laid together may suffice for a reason of their unreasonable abuse of their Dominion and Authority and of those under them Observ Even the evil men yea the worst of men desire and affect the titles of honour due to the best of men Saul would be so honoured before the Elders of his people 1 Sam. 15.30 Caius Caligula the very worst of all the Roman Emperours would have the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactor saith Philo Judaeus which of all other he least deserved And the Churle would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor Isa 32.5 though a name most contrary to his nature The malefactors and evil doers of all kinds would yet be called well-doers and benefactors 3. The Disciples of Christ the Rulers among them must not be so These are characters of self self-love self-conceit The Disciple hath denied himself otherwise he is not a Disciple Luk. 9. how much less an Elder a Ruler surely a Ruler must not be so He must not strive no the servant of the Lord must not strive c. 2 Tim. 1.7 He must not be proud one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-pleaser Tit. 1.7 he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority to the hurt or disparagement of those under his government He must not seek for his own profit honour pleasure ease in the flesh He must not tyrannize over his brethren St. Peter exhorts the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.1 2 3. Remember thou art Rector non Raptor non Destructor non Tyrannus Dispensator non Dissipator vel Vsurpator Tutor non Devorator Bernard Not domineering not lording over the flock Ezek. 34. He must not desire to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not tyrannizing over the judgements of men to bind them to be of our opinion in every thing Dionysius the Tyrant had made obscene and absurd verses and because Philoxenus commended them not he sent him to the Quarries The flock is not ours but Gods 1 Pet. 5. and our duty is not to force them to us or our opinions but to lead them to Christ This I speak the rather because of divers Opinions that I know are among us which while they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 hold the head Col. 2.19 they may be tolerated Nor can any man possibly force another nor any man himself to think otherwise than he doth it is God that perswades the heart he perswades Japhet and is the author and giver of faith Eph. 2. and therefore the Apostle Rom. 14.5 Quilibet abundet sensu suo let every man be fully perswaded in his own mind And therefore as for examination touching every mans faith whereof every man is bound to
tuorum qui volunt timere nomen tuum Neh. 1.11 If these means be used some will receive him Such belief as is fantastick and imaginary receives him not but that which is carried unto the Being it self and rests in it they said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am they received him into the ship 3. As many as received him to them he gave power to become the sons of God Sons of God are either Natural as Christ or Adopted and these are here meant He gave them power All men seem to have this Power how then is it said that it is given to them who believe Credere gratia est fidelium posse credere natura est omnium to believe is the grace of the faithful to be able to believe is the nature of all August Hug. Card. in locum Aliud est Possibilitas materialis remota indisposita homo habet possibilitatem ad immortalitatem Potentia quae dispositionem dicit tum possibilis ad oppositum Potestas q.d. potentia stans determinata per speciem which is gratia superaddita naturali He saith he gave potestatem or jus and not fecit filios because the holy Ghost would import that there was need of our endeavour Chrysost 1. What great love is this that the father hath shewed unto us that we should be called the sons of God 1 Joh. 3.1 if sons then heirs Rom. 8. Omnes filii Dei per sidem We are all the sons of God by faith If God hath given it who can take it from us potestas notat potentiae fortitudinem None can take it from us unless we cast it away from us for if a man that hath received a right from a man hath as firm possession as he that gave it much more we who had this gift of God if we do nothing misbeseeming children shall be more powerful than all the world because God who gave it us is greater than all 3. Non simplicitèr haec gratia advenit sed volentibus studentibus 4. Power must be given no man can make himself such the Son of God dedit filiis hominum ut filii Dei fiant He gave to the sons of men that they might be the sons of God which before were not worthy the name of servants 5. This great love as of God the Father so of God the Son an only Son among men would have no Brothers much less adopted but such is the love without envy of the Son of God that he desires them This end had God the Son that he became the Son of Man that he might make the Sons of Men the Sons of God 4. To as many as received him he gave power Personarum acceptor non est Deus Act. 10.35 some perhaps simple poor ignorant people might think that only the rich and mighty of the world are the Sons of God No no Quotam cujuscunque generis sexus c. So great Grace our God affords to the Sons of Men that the poorest man whom a rich man would not acknowledge for his kinsman the great God accounts him if a believer for his Son He tasted death for every man Heb. 2.9 Every one that believeth is justified from all things c. 2. Some received him This divine Axiom is evident out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotquot so many as which being partitive and referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's evident that not all but only some to whom Christ came received him or believed on him But by some we are not to under stand any great number as where the most of the whole Congregation committed idolatry Exod. 32. and the most of them murmured against Moses and would have stoned him except Joshuah and Caleb which St. Paul calls some 1 Cor. 10. But these were few as we find his Apostles and some few Disciples but others rejected him and the like Act. 17.4 Some believed others believed not and 28.24 But whereas we read of great multitudes which followed Christ they were not believers as appears by his condition propounded unto them If any man will be my Disciple let him deny himself they followed him only as many come to Church to hear some new thing They who received him were but few Reason God only wise and only good would not that his greatest gifts Christ should be exhibited unto the world in vain as he had been if none had received him The Law and Prophets and especially John Baptist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forerunner and harbinger of Christ must no lose all their labour who all pointed at Christ The inestimable dignity and worth of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word the Son of God could not but win upon some This comes not to pass by any fatal preordination or destiny that some believed and received Christ others received him not nor believed on him This opinion is an engine which the crafts-men have long made use of whereby they hamper and amuse the souls of the credulous ignorant multitude and make them depend wholly upon them for marks and signs of election whereas look through the whole Scripture and ye shall find such reasons in the Text antecedent or consequent where they confirm their tenent that make the Text clear without any fatality or destiny But is it not said so many as were ordained Act. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinati set in order had heard and believed the Law or doctrine of John Baptist Act. 13.28 whereby they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in order unto belief and receiving of Jesus Christ and so unto eternal life Mat. 11. Vobis datum est c. To you it is given but Mat. 22.1 they were all bid none of them came the reason is they were taken with their farm and merchandize Observ 2. Salvation by Christ may be reveiled and exposed unto all yet be received but by a few See what entertainment he had at his first coming into the world He was born in a common Inn but there was no room for him there but among the beasts At Inns commonly they have other business to do than to entertain Jesus Christ they must humour such guests as they may get by Christ was poor The Wise men bring tidings of him to Jerusalem that he was born that they had seen his star in the East but they enquire where he was to be born the learned of the Jews the Chief Priests and Scribes certifie them where but not a man went forth to receive him The Chief Priests had warm places they eat up the sins of the people The Scribes were wise and too wise to receive any other wisdom the people had peace and good customers and generally they all feared Herod as who deserved the name of a King nor had they seen the Star i. e. Faith and Hope saith Anselm and so all stayed at home Some received him some few but why
that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason From the faithfulness of God who hath promised the greatest and precious promises that we should be partakers of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1. 2. The bounty of Christ who gives the spirit of adoption unto his believers and thereby gives them power to become the sons of God 3. In regard of those who receive him they are only prepared and set in order unto faith in Christ and receive him and of him receive the end of their faith or reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation of their souls 1 Pet. 1.8 9. Doubt But this gift of the Son seems not peculiar to those who have received Christ but common even to all the Sons of Adam for so it is said of Adam that he was the Son of God Luk. 3. ult I answer with St. Austin Credere gratia est obedientium posse credere natura est omnium To believe is the grace of those who obey to hope possibly to believe is the nature of all But we must distinguish these Three 1. Possibilitas Possibility which is a remote material power undisposed 2. Potentia Power which notes a disposition 3. Potestas est gratia superaddita naturali a grace added unto the natural power which it perfects 2. Why is it not said that the Lord Jesus makes those who receive him Sons of God but that he gives them power Surely the spirit of God imports thus much That the believers who receive Christ must not be wanting to themselves but that they should put to their own endeavour to become the sons of God to be led by his spirit Rom. 8.14 Be ye learned ye Judges of the earth Psal 2.15 therefore the peacemakers shall be called the sons of God Observ 1. Note hence what great love is this that the Father hath shewn unto us that we should be called the Sons of God 1 Joh. 2.1 if sons then heirs Rom. 8. 4. No man can make himself the Son of God the Son of God gives that power to become the Sons of God 5. Christ hath authority and power to bestow divine honours upon those who receive him and believe on his name so what is ascribed to the Father is given to the Son Ephes 4. He makes Kings and Priests unto God his Father Rev. 1. This discovers and reproves the grand Imposture of these last times Men receive and believe in their Mammon trust in their Riches receive and believe in Chemosh the God of riot and drunkenness yet will these men pretend and profess belief and receiving Christ above all other Christians yea they engross Christ to themselves yea that there are no purely Reformed Christians but themselves and since they have received Christ all the benefits which come by Christ are theirs they are the Sons of God This doubtless is Satans Master-piece who as he transforms himself into an Angel of Light and his Ministers into Ministers of Righteousness so he imposeth this arrant cheat upon the credulous people that he causeth his children to be reputed and taken for the children of God covetous sons of God proud sons of God envious sons of God such as profess catechetically that nor they nor any other can keep Gods Commandments by what power soever God hath given unto his Church but daily break them in thought word and deed Surely if these be Sons of God they are born of blood and of the will of man and of the will of the flesh they are born by equivocal Generation as Frogs and Mice and other Virmins Exhort Receive and believe in the Lord Jesus Christ to receive him is to receive the wisdom power righteousness and holiness of God the love and mercies of God these all these are Christ They who receive him receive power to become the Sons of God like unto him What love is this of the Father what love is this of the Son Every man assumes this honour to himself Were a man an Adopted Son to a Prince he would not regard things of inferiour nature his mind would be above them Why art thou being the Kings Son lean from day to day saith Jonathan to Amnon 2 Sam. 13. Because he was the Kings Son he must not be anxious and careful for the things of this life O ye Sons of God Cast all your care upon him for he careth for you NOTES AND OBSERVATIONS UPON JOHN I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego vox clamantis in deserto Dirigite Syriac Complanate viam Domini sicut dixit Esaias Propheta He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the Prophet Isaias IF a Cryer or a Herald should present himself unto us with a Proclamation from the King Si fortè virum quem conspexêre silent arrectisque auribus astant what silence there would be what attention and listening unto the tenour and drift of the Proclamation A Cryer an Herald and as our Saviour saith a Prophet yea I say unto you more than a Prophet an Herald yea greater than an Herald the King of Heralds the Herald of the King of Kings he comes unto us and makes a Proclamation unto us in Name of the King of Kings Vox clamantis in deserto c. The parts are Two 1. The Herald or Cryer making Proclamation 2. The tenour and drift of his Proclamation The Lord for his mercie 's sake grant unto the speaker the door of utterance that he may open his mouth with boldness and make known the intent of this Proclamation for which he is an Ambassador that he may speak boldly thereof as he ought to speak And he grant unto the Hearers the door of entrance and hearing ears that they may hear it with reverence and attention and full purpose of obedience as they ought to hear The voice of the Cryer requires no less of us who after a negative description of himself made upon inquiry what he is vers 19. that he is not the Christ not Elias not that Prophet vers 20 21. In the Text he describes himself positively and affirmatively what he is I am faith he the voice of a Cryer in the wilderness But how a voice and of what a Cryer and how and why in the wilderness Aliud est verbum aliud est vox saith St. Anselm A word is one thing a voice another first the voice sounds then the word may be heard St. John therefore calls himself a Voice because he goes before the Word the essential Word of God and by his Ministry that Word is heard of men He was called a Voice because like a voice he sounded before Christ the Word He is well called a Voice because the Voice is inferiour the Word superiour St. John shews Christ as the Voice the Word the Voice is heard and with the hearing vanisheth but the Word remains as St. John spake of himself in comparison of
and Love and Obedience as here it must be as it is evident from the following words but he that obeys not c. And so he that believeth in the Son hath the eternal life for although Faith Hope and Charity may be abstractly and distinctly considered and apart one from other and so the Apostle saith they are three 1 Cor. 13. this is to be understood only in regard of contemplation as we consider their proper natures as such But if Faith be considered in Action Exercise or Operation of it it cannot act but with the company of Hope Charity and other Graces Thus in Anatomy the eye may be considered alone and distinct from all other parts of the body but the eye cannot see alone unless it be in the rest of the body Nor can Faith which is our Spiritual eye see Life or God otherwise than as it is concrete and joyned with the body of other Graces 4. But the Apostle seems to intimate that we have hope only while we live here but the life of our hope the everlasting life hereafter 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable The order of the words extant in the Greek Text is here inverted which runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not joyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this life as our Translators turn the words but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sence is made this If we only hoped for the blessings of this life and not for the blessings of the life to come we were all of men most miserable But the situation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly holds forth unto us another sence which is this If we Christians have hope only in this life in Christ and not the fruition or thing hoped for we are of all men the most miserable For men who desire pleasure and hope for that they injoy some pleasure in this life which is that kind of life which the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if men desire wealth and make it their end to be rich in this world which the same Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely some wealth they will get together And the like may be said of those who hope and endeavour after honour they will get some credit in this life But if Christians who make the life of God the eternal life their end and hope and endeavour after it if these I say have hope of this only and not the eternal Life in some measure they shall be of all men most miserable for other men have somewhat of that which they hope for but Christians hope only So that should be true of them which the Saducees said of the Pharisees That they were miserable in this life without any hope in the life to come Here may arise an objection If it be true that believers in the Son of God have the everlasting life what happiness remains to be injoyed hereafter I answer that by the everlasting life in the Text we are not to understand the fulness and accomplishment of it although I dare not speak generally and distinctly of it in respect of all But by the everlasting life we understand a good measure and degree of it which is all of one and the same nature as homogeneal things are Believers in the Son have many degrees of glory they are translated from glory to glory 2 Cor. 3. but the consummation of glory is the Crown of glory The life of God is the everlasting life which life of God true Believers have in good measure even in this life But the life to come is the fulness of that life when believers receive the Crown of life The righteous life or life of righteousness is the everlasting life which believers in the Son have here but the full accomplishment of life and righteousness shall be enjoyed hereafter when we shall receive the crown of righteousness of which St. Paul speaks in 2 Tim. 4.8 5. Note hence what manner of men the true believers in the Son of God are or ought to be the most virtuous the most holy loving meek patient humble c. and most notable in all these in all the world Why they have the everlasting life in them which shines forth before all men As the Prophet foretold Isa 61.9 Their seed shall be known among the Gentiles and their Off-spring among the people all that see them shall acknowledge them that they are a Seed which the Lord hath blessed i. e. with all spiritual blessings in heavenly things Ephes 1.3 herein consists the mans true happiness Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest give him patience in the time of adversity 6. This discovers the imaginary faith of thousands at this day who believe in Christ the Son that he hath done all things for them and thence conclude they shall have the everlasting life Such an imaginary faith proceeds out of self-self-love and a strong fancy not out of the power of God for the true faith in the Son is the victory that overcomes the world 1 Joh. 5.4 A man cannot conquer his enemy by a dream or by an imagination yet it 's strange what assurance is builded hereupon like him who took notice of all vessels that came in and went out to Sea as if all had been his own but you 'l say this fellow was mad and little better are those men who build one imagination upon another upon a fantastick faith to assure themselves of eternal life which is not only future but present to true believers 7. The Christian Faith belief in the Son of God is not a fancy not an empty imagination whereby men feign to themselves a state of bliss to be possessed hereafter The true Faith in the Son of God enstates believers in the present possession of the everlasting life For as in conveyance of estates the confirmation is by interchangeably putting to seals and writings of it He that believeth his testimony hath set to his seal that God is true Joh. 3.33 And believers having believed and sealed to him the holy spirit confirms them Ephes 1.13 In whom after ye believed ye were sealed with the holy spirit of promise and he who so believes hath the witness in himself 1 Joh. 5.10 whence we may learn a ground for the distinction of Faith in the Father Son and Spirit Vse 1. This discovers the notorious folly of mortal men who employ all their thoughts and cares and labours about the things of a fleeting uncertain temporary life whereas there is an eternal life to be enjoyed and that within the compass of this temporary life how much to blame is this present generation this knowing age whence is it that there is so much talk of the spiritual waters and spiritual food
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaâ—â—r power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
departs from his own right only for peace-sake and withall he leaves us this Rule for our learning practice and imitation in our travel toward the Spiritual Land of Canaan to part with our own proper interest for peace sake for as Charity seeks not its own so neither doth Peace which is of equal extent with it A greater than Abraham the Prince of Peace himself for peace sake dispensed with his own Right and wrought a miracle to pay tribute lest he should give offence Matth. 17.27 And that which St. Paul saith 1 Cor. 6.7 seems reasonable only to such as he himself was a grown peaceable man an Ambassador of peace why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Love seeks not her own That difference between Paul and Barnabas was jurgium not lis in Charity not with breach of Charity and that not so great as our Translation makes it if well looked into like the division of the Sun-beams which immediately come together again and we hear no more of it Now if differences arise between a believer and an unbeliever a son of peace and an unpeaceable man it is lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make use of the Laws which are in force and use that so perverse unpeaceable and refractory spirits which will not be inclined to peace may be forced and bound to it Nor doth this misbeseem a Son of Peace for as his Father is the God of Love and Peace yet is he severe toward unpeaceable men Deut. 20.12 So may his Son be and that without any wrong at all for 't is no injury done to any man to be compelled to be good and just as much as may be by lawful power when of himself he hath no will no inclination to be so The Law was made for the lawless And as he may make use of the Laws so of the Magistrates though unbelievers for even such a Magistrate by Divine Ordination is the Minister of God for thy good Rom. 13. bono defensionis reparationis Thus whereas the Romans of old had enacted a Law That a Freeman of Rome should not be bound or scourged or imprisoned or put to death under a great penalty We find St. Paul making use of this Law against the Magistrates of Philippi and by that means he escaped imprisonment Act. 16.37 38 39. And the same Law he pleads for himself Act. 22. vers 25. and escapes the scourge and when he was in danger of death from the Jews he made good use of this Law by appealing to Caesar Act. 25.10 Nor is there any doubt but when unjust men who pretend Religion go about to muzzle the Oxe that treads out the corn and as much as lies in them to starve him out of his place when they cannot storm him out of it he may no doubt make use of the Laws Nor ought they to take it amiss herein to be accounted unbelievers because they believe not that Precept of the Apostle Render to every one their due c. Owe nothing to any man but to love one another c. But all this while fictis verbis contendimus come we now to enquire 2. Whether it be lawful for a Son of Peace to go to War yea or no It is disputable whether War in the general for a Christian man be lawful yea or no But for our better understanding of this distinguish between Wars Offensive and Defensive Offensive is either 1. for Religion or 2. Civil Causes 1. Offensive War for Religion is utterly unlawful and therefore our Lord sent forth his Disciples unarmed so much as with a staff Matth. 10.10 c. commanded Peter to put up his sword Matth. 26.52 though drawn and used in behalf of Christ himself for Christ's Kingdom is not of this world Joh. 18.36 Object But this perhaps was because as then the Church had no Power so Bellarmine answers in defence of bloodshed procured by his Faction and I wish it were his errour alone but Christ himself had power enough more than twelve Legions of Angels if he had thought fit to have asked his Father Matth. 26.53 He is a God saith Jerubbaal let him strive for himself He is a Spirit and needs not the help of flesh and blood 'T is proper to the Mahumetans not for Christians to propagate Religion with fire and sword But curse ye Meroz Judg. 5. If the Lord shall raise up Deborah and Barach If he shall raise up Christ to be our Captain If the life of Christians falsly so called become generally so debauch'd so Unchristian so Antichristian so Cainish so Cainaiticall why may it not then please God to raise up a Captain who may execute judgement upon such as he did when he sent Josuah to destroy the Canaanites But what mean time have we to do with types and figures the Lord hath made all old things to pass away and all things become new temporal things become spiritual new enemies new weapons Ephes 6. The Ceremonial Temple was shut when Christ was born as Augustus the Emperour shut the Temple of Janus which was wont to be opened in times of War the very year before John the Baptist was born the forerunner of the Prince of Peace as Orosius tells us that the Gospel of Peace might not be hindered but might run and be glorified As it is observed by the Naturalists that while the Halcyon builds her nest at Sea there is alwayes a calm So while Christ builds his Church his Nest where he may lay his young ones and gather them by his Gospel of Peace as an hen her chickens God then vouchsafes peace on earth But not only for Religion but for Civil Causes also Offensive Wars are unlawful He who sheds mans blood Gen. 9. and all they who take the sword shall perish with the sword Matth. 26.52 and Exod. 20. Thou shalt not kill is a Law yet yea explained to be now much more in force than heretofore when even anger is forbidden by our Saviour Matth. 5.22 and hatred it self is accounted by St. John Murder 1 Joh. 3.15 From whence come wars and fightings Jam. 4. And therefore not only outward murder but also hatred variance emulation wrath strife and envying they are reckoned among the works of the flesh Gal. 5. and they who do them shall not enter into the kingdom of heaven vers 21. But this may be understood without provocation but what if one be provoked I know no Reason but that still we persist in the Negative that Vindicative War is not lawful the Rule is general Avenge not your selves for vengeance is mine and I will repay saith the Lord Yet I deny not but that the Magistrate may yea ought to punish Malefactors and lawful it is for Christian men to serve him in execution of Justice provided alwayes that they serve Justice it self and aim at it not at any private and bloody revenge of their own But whether may a Christian
which is a kind of fear and terrour saith Aquinas in Inferiours and drives them from them But this fear and terrour is abated and allayed 2. By the goodness of the higher Powers which begets in Inferiours love and desire of Union with them As he that beholds the Sun loves it for the comfortable light heat and influence of it For surely the light is good and it is a pleasant thing to behold the Sun saith the Wise Man Eccles Yet because it is disproportioned to his sight he dares not out-face it or boldly look upon it but as if he were striken with a kind of awful modesty or fear turns his face downward So lovely is Magistracy that it invites to Union but lest that love should degenerate into familiarity and thence into neglect and contempt so dreadful and terrible it is that it keeps us off and causeth an awful distance from it Of this fear and love consists inward Reverence unto the higher Powers which is outwardly expressed in answerable Obedience to their Commands in doing and suffering and correspondent and sutable signes of both in reverend words and gestures paying tribute custom and the like And all these make up the subjection commanded in the Text which seems to be more fully explained by the Apostle vers 7. of this Chapter Render unto all their dues Tribute to whom Tribute is due Custom to whom Custom fear to whom fear honour to whom honour is due Great Reasons there are for this subjection from the consideration both of God the King the Subject And the Text affords the first of these both Negative and affirmative for there is no power but of God Saul cloathed you in Scarlet though an evil Prince how much more a good Optimè praesumendum de Magistratu Ignorant Men they are that oppose it and self-willed they know not the benefit of a King though an evil one nor the miss of him how it will end in Anarchy And the Powers that are are ordered of God for so I rather choose the Marginal reading than ordained in the Text Because when Men hear this word ordaining they presently cast their thoughts back to the beginning nay before the beginning of the World as when 't is said That as many as were ordained unto Eternal life believed Act. 13.48 They presently think of ordaining before the beginning of the World whereas the word signifieth only they were set of God in order to Salvation so the Powers that are are set in order of God God hath ordained and constituted the services of all Angels Men in an excellent order The ground of this is Creation which St. John expresseth in a like manner of speech both Negative and Affirmative By him all things were made and without him nothing was made that was made Upon this Creation is founded Gods absolute Authority to dispose of his Creatures as he pleaseth The Earth is the Lords and the fulness of it the whole World and they that dwell therein And the Reason is added from Creation For he hath founded it upon the Seas and established it upon the Floods saith the Psalmist Ps 24.1 2. Yea that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that highest Power vouchsafes to make man an account of his Authority Jer. 27.5 I have made the Earth the Man and the Beast that are upon the ground by my great Power and by my outstretched Arm and have given it unto whom it seemed meet unto me And the most High ruleth in the Kingdom of men and giveth it unto whomsoever he will Dan. 4.25 According to a general rule of Aquinas Quicquid communiter de Deo Creaturis dicitur à Deo in Creaturas derivatur Whatsoever is spoken in Common of God and the Creatures is derived from God unto the Creatures as wisdom justice goodness and here power Non abjecit Deus potestates cum ipse sit potens Job 39. Add hereunto the will of God arising from his love of order among the Creatures especially among Men both 1. Those whom he hath taken near unto himself and made like unto himself in governing the World And 2. Those whom he hath set under their Authority and made subject unto them as also from his love of obedience unto his Law and of submission thereunto which they who by Nature are equal perform unto those who are made Superiours unto them meerly by Gods ordination and appointment which is reason enough in respect of God And 2. Reason also there is in respect of the King and other superiour Powers subordinate unto him Est Minister Dei vers 4. He is the Minister of God So Wisdom bespeaks the higher Power Wisd 6.3 Power is given you of the Lord and Soveraignty from the Highest and you are Ministers of his Kingdom yea and Ministers unto thee for good which includes a reason 3. In respect of the Subject good yea all the good is the Subjects As the rain descens indeed from Heaven upon the Mountains but thence runs down unto the skirts of their Garments Ps 133. This good according to the twofold life is either Animale or Spirituale either Natural or Spiritual And as the one life is in order to the other primum Animale dein Spirituale so the good of the one is in order unto the good of the other 1. The good of the one is a quiet and peaceable life one with another St. Paul hath both 1. A quiet and peaceable life 2. In godliness and honesty 2. The good of the other is the Peace of God ruling in our hearts the good of the Spiritual life the life of God The good of the Natural life if alone is but the happiness of a Beast for even the Bears and the Swine they live peaceably and quietly one with another And ye know how lovingly the Drunkards herd together and like the herd of many Swine possessed with the Legion of Devils run head long together unto destruction Non est bonum in unitate nisi unitas sit in bono Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life which when it once obtains so that the Peace of God rules in our hearts and we live the life of God and are all become Kings and Priests unto God the Father Apocal. 1.6 then every inferiour Power shall yield it self up to the Superiour then shall the Son of God himself deliver up the Kingdom unto God the Father to whom mean time all Power is given both in heaven and earth Matt. 28. Whence it is that we are subject to the Son in special manner in the Gospel Then shall the Son put down all Rule all Authority and Power and all things shall be subdued unto him Then shall the Son also himself be subject unto him that put all things under him and God shall be All in all 1 Cor. 15. So great a good so great that none so great accrues unto us by being subject unto the
could remove mountains Nor let any man think I attribute too much to Charity since God himself is LOVE 1 Joh. 4.8 16. That 's the ground of the third Reason For as it is true that God is Love objectively as being most lovely and causally as being the Author of Charity both in habit and act in us So is he also essentially the very Love it self as we say in the abstract that God is Power and Strength and Goodness and Wisdom c. And the Reason is because God is a most simple absolute and uncompounded Essence and Being and therefore in him there is not quod est and quo est as they say not Quality and Essence in him distingush'd one from other Nor is he said to be our Love or Charity but absolutely Love or Charity Therefore it must needs be that this is to be understood of the Essence Nature and Being of God Since therefore God according to his Essence and Being is Love or Charity it followeth undeniably that whosoever is without Charity or Love is without God And therefore though a man have prophecy and know all Mysteries and all Knowledge yea and have all Faith so that he can remove mountains he is nothing 1. But it may well be doubted how this can be since we read every where how dearly God loves his Prophets how careful he is of their welfare Do my prophets no harm Psal 104. How bountiful to those who love them Matth. 10.41 How much offended with those who hurt them or contemn them 2 Chron. 36.18 And how then are they nothing 2. And whereas God reveils the Mysteries of the kingdom of heaven unto his Disciples Matth. 13. and by that Revelation endears himself unto them Are they nothing that know all Mysteries 3. And since to know God and Christ is eternal life Joh. 17.3 and Christ by his knowledge justifieth many Esay 53.11 Or rather by the knowledge of him And since God complains that his people perish for want of knowledge Hos 4.6 Are they nothing that have all Knowledge 4. And since he that believeth shall be saved Mar. 16. and faith alone justifieth according to the Doctrine of our Church Is he nothing that hath all Faith I will endeavour to satisfie all these doubts briefly and in order 1. For as St. Paul speaks of Preachers of the Word so we may say of Prophets that some prophecy for contention for envy vain glory or some other sinister end And from an evil Principle others out of love and good will These latter sort are they who are so dearly beloved of God whose Prophecy and Preaching proceeds from the Love of God and the Salvation of men 1 Cor. 14.1 and such Prophets and their Prophecies are not nothing 2. The like we may say of those who are Disciples indeed as our Saviour calls those who have so learned Christ and his commandment that they love one another as he hath loved them So they also love one another for this is the tessera the mark of Christ's Disciples whereby all men know that they are Christ's disciples Joh. 33.34 25. And to such Disciples it is given to know the mysteries of the Kingdom of God c. 3. Nor is that knowledge any thing if alone The knowledge of God and Christ is eternal life and for want of which the people perish 't is notitia amicabilis and affectiva an affective a friendly kind of knowledge which proceeds from Love in some measure and tends unto it This Knowledge and Love are like the two wings of the Soul helping one another and advancing the Soul unto God That of which St. John speaks 1 Epist 4.7 8. Beloved Let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is Love Howsoever it is most true that we are justified and saved by Faith yet that Faith which saves and justifieth hath other Graces necessarily accompanying it as a Queen hath her train of Maids of Honour attending upon her person Or as the Bridegroom saith His spouse is one Cant. 6.8 9. Yet there are saith he threescore queens and fourscore concubines and virgins without number For howsoever Sola fides justificat yet ea fides quae justificat non est sola say our Divines Howsoever faith alone justifieth yet that faith which justifieth is not alone For from the assent of the mind unto Divine Truth which we call Faith The Soul advanceth it self and is carried out unto the thing believed in a double act of Hope in God which is the Author of Salvation and hope of God and for God who is the Salvation it self Gen. 15.1 But these acts of Faith and Hope have an eye at a mans own proper good and look no further but arise from self-love and there end Indeed they go out of a man to purvey for that good yet so that they return home again unto a mans own self and rest there As a man that goes forth to the Market to buy himself Meat but eats it not there but at his own house But this a man may do and love neither God for himself nor his Neighbour for God but only his own self and so make himself his end And therefore this Faith and Hope cannot be savingly alone but must be acted unto Gods honour and the salvation of our neighbour and this cannot be done but out of Charity Please ye open this hand of Faith a little and apply it distinctly unto our Saviours word the object of it 1. As he is a Prophet his Word is a word of Truth which he puts into the hand of Faith 2. As he is a Priest his Word contains the merit of his sacrifice and suffering and a promise unto believers who follow his sufferings that they shall through faith and patience inherit the Promise which Promise this hand of Faith through Hope grasps and layes hold upon and plucks home unto himself 3. As he is a King his Word prescribes and commands somewhat to be done to Gods glory and our neighbours good and here this hand of Faith is operative through Charity and bestirs it self in duties of obedience The first of these without the second is but a dead Faith a dead hand like that of Jeroboam or worse the faith of Devils The first and second without the third is but a lame hand able to do nothing but half a Faith When the third is added Faith is perfected so that then a man may be said throughly to believe when he loves and is obedient in the works of Charity will ye hear St. James say as much By works was faith made perfect and the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for Righteousness and he was called the friend or lover and beloved of God Jam. 2.22 23. Add hereunto that which I read in a most Ancient Monument the Epistle of
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
respect of the most glorious Pattern is that eternal and unchangeable Idea in God unto which the conformity of the Creature either ratione vestigii or imaginis either in regard of common similitude or of the image it self is the perfection of it every thing being then perfect when 't is conformable unto the Idea and example according to which 't was made which of it self invites inclines commands imitation of it self So that 2. In respect of us 't is our duty and such a duty as we of all other creatures are most bound and best able to perform and that with effect man being of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls him a Creature best able to imitate his Maker Add to all this that which is the consummation of all 3. 'T is the end of mans Creation for whereas 't is said Gen. 1.27 That God made man in his own image it signifieth Gods ordination of man to be a resemblance of himself and for ever to bear the image of his Maker so saith the Wiseman That God created man to be immortal and to be an image of his own eternity Wisd 2.23 And since we have defaced this image by our fall God hath in these last days spoken unto us by his Son who is the express image of his person Heb. 1. And propounded him for an example that we should follow his steps 1 Pet. 2.21 And predestinated us to be made conformable unto his Son Rom. 8.29 and made known unto us the mystery of his will according to his pleasure which he had purposed in himself that in the dispensation of the fulness of â—imes he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather up all things under one head in Christ Eph. 11.10 And this is his Image which he hath sent to teach us that we should be renewed in the spirit of our mind that we should put on the new man who is created after God in Righteousness and true Holiness that as we have born the image of the earthly So also we may bear the image of the heavenly 1 Cor. 15. And so become followers of him as dear children These are high causes Beloved and such as summarily contain in them the ground and foundation as of our imitation so also of the whole Christian life Behold then Beloved the most glorious Pattern that can be propounded unto our Imitation even the Deity it self even the holy and blessed God himself But can the Deity be imitated and followed by man I say not that we are invited here to create new worlds or to preserve them to make the Sun to rise or set to alter the course of Nature or to do any of these great works which God challengeth to himself Job 38. and 39. But that image of God which consists in wisdom in righteousness and true holiness which therefore we may call God himself this we may this we must imitate And this image was signified wholly or in part unto the Church of the Jews according to Gods dispensation and that peoples capacity in all the Figures Ceremonies and symbolical Signs of the Old Testament which were examples and shadows of heavenly things and made by Moses according to the pattern shewed him in the mount Heb. 8.5 For so the law had a shadow of good things to come but not the very image of those things that is the essential image of God who is the end of the law 'T is possible then to imitate and follow God in this image yea the duty of us all so to do To stop and silence for ever that foul-mouth which like a sink or rotten sepulchre exhales and belches out these and such like horrid blasphemies 1. That God hath created all men to sin and the greatest part of men unto destruction How then to the imitation of his own Image 2. That God doth Sanctè ad flagitia homines impellere Confer D. Vorsti ubi concilia plura invenies Episc drives men after an holy manner to commit sin O the holiness of the Devil How then doth he exhort them to be followes of God 3. That the most abominable wickedness that ever was committed is conformable unto Gods Nature and Will How then can we be invited to be followers of God in Righteousness and true Holiness O let these and such like pestilent blastings and damps of all holy endeavours these scandals to all progress in Piety and Devotion descend into the the bottomless pit from whence they came And learn we from hence who they are that are to be accounted the dear children of God not every one that fansieth God to be his Father or out of self-love calls God Father in his necessity as the Rich man called Abraham father when he was in hell torments one that can say Lord Lord c. The genuine and true sons of God are followers of God their Father They are like him in qualities and conditions they do as their Father doth They are holy as God is holy pure as God is pure light as God is light they are merciful as their father which is in heaven is merciful They are perfect as their Father which is in heaven is perfect As the Children of such a Father as obedient Children They fashion not themselves nor imitate their former lusts in their ignorance but as God who calleth them is holy so are they holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 1.14 15. in love of enemies Matth. 5. in mercy all the power we have should be shown in this Numb 14.17 all our perfection is in this confer Matth. 5.38 with Luk. 6.36 And how is God holy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unmixt and separate Levit. 11.44 there 't is written that he is holy he is separate in his Nature from all his Creatures yet so that he is in them all as the light is in the whole air yet it is not the air the soul in the body and every part of it Tanquam in adaequato perfectibili yet it is not the body In this sence we must be holy as God is holy Come out of them and be ye separate 2 Cor. 6. But the meaning is not that we should go out of the world as the same Apostle teacheth but that we should so keep our selves that the evil one touch us not as our Saviour prayes for his Disciples Joh. 17. That we keep our selves unspotted of the world which is the pure religion and undefiled before God and the father saith St. James 1.17 A Religion which if many of the world had known they would have saved themselves a long voyage and not gone out of the world to have planted a new Religion of their own in another world These these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The children of God without spot Phil. 2.15 Such as are holy as God is holy pure as God is pure the imitators and followers of God as his
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of â—hat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes might or power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vehemency or intensness of the power for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere valdè and vehementèr vehemently and the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
well if thou believest as the Apostle did O Beloved We are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a very easie belief See Notes on Phil. 2.8 Observ 4. 'T is possible then to arise from spiritual death This is evident out of the Text it self for this resurrection is wrought by the operative power of God Now with God all things are possible 2. De facto the Believers in the Text were risen now ab actu ad potentiam from what is done by a possibilty that it 's possible to be done it 's a good argument Doth any deny this What else do they mean who say that it 's impossible but that of necessity we must sin is not this to deny the Resurrection from the death of sin to the life of Righteousness Object In many things we offend all Jam. 'T is true what then Therefore 1. Thou mayst curse swear lye steal c. the same excuse is for all 2. This takes not away the possibility Object 2. But the Apostle St. James he saith so See Notes on the place 2. No wise man no religious man will take offence at this Doctrine Why The Scripture is plain for it besides it attributes nothing unto mans power but ascribes all unto the all powerful God with whom all things are possible 'T is the operative power of God that raiseth us up from the death of sin into the life of righteousness 'T is Faith in that operative Power and that Faith is Gods gift that raiseth us up This reproves those who profess themselves Christians yet lye still dead in trespasses and sins and arise not unto newness of life nor seek the things above by Faith in the operative Power of God it is the case of most of us For either we 1. Superstitiously confine the commemoration of the Resurrection of Christ to one day in the year and that passed we think no more of it but as the day passeth so the duty with it Christians of old were wont to salute one another with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is risen So we salute the day make a formal ceremonial Complement of it fairly salute it and let it pass by till it return the next year Or else 2. We think we are risen well enough with Christ if we declaim against those who are risen no better We think it Religion enough for us to cry down the others superstition and justifie our selves and both sides please themselves in confuting and opposing one another and as it commonly comes to pass in controversies Veritas altercando amittitur The true rising and ascending with Christ is neglected by both and lost by both Beloved Suppose a company of men were faln into a dark or deep dungeon Were it not a great madness for these men to quarrel one with another and contend one with another which should be the best way to get out of this dungeon one saying This is the way another that 's the way and still continue in the dungeon the pit of transgression and sin and God knows not one of many of us know which is the way to get out of this pit but one gropes here for the way another there and we quarrel one another and every man will have his own way and be a guide unto another Like the Andabatae we fight in the dark but all this while we are in the pit and contend in the dark one with another Were it not a great deal a wiser course to entreat good Ebedmelech to help us out of the dungeon as he drew Jeremy out of it Jerem. 38.12 Ebedmelech Who is that The servant of the King of kings when I am lifted up saith he I shall draw all men unto me and with cast clouts and rotten rags even by holy examples of the Ancient Saints We all indeed acknowledge that Christ is the way and the way-guide and the means to arise is Faith but every man saith Lo here is Christ and lo there When yet scarce one of many of us knows Christ as we ought or the way how to arise with him or the operative power of God through him or Faith in that operative Power I will prejudice no mans growth and proficiency would God we were all perfectly risen with Christ But Beloved I beseech ye let us judge impartially of our own condition Do we think we have attained to the same pitch and growth that St. Paul had arrived unto when he wrote his Epistle the Philippians Phil. 3.8 11. He earnestly desired to know Christ and the power of his resurrection and fellowship of his sufferings Therefore surely he had not then as yet known it he had not yet attained nor was yet perfect as he saith vers 12. Had not the Apostle you 'l say known Christ nor the Power of his Resurrection How comes he then to write so much of Christ He speaks not there of Historical and Theoretical knowledge but experimental and tactual as I may call it such as ye read of Phil. 1.9 1 Joh. 1.1 2. Alas Beloved While we live this animalish sensual and brutish life we are far short of rising together with Christ If we have not the power of his Resurrection How shall we know the power of his ascension NOTES AND OBSERVATIONS UPON COLOSSIANS II. 20 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Touch not taste not handle not * We turn Which all are to perish with the using after the commandments and doctrines of men See Notes on vers 12. THe words are a reproof or expostulation with the Colossians for their superstition that they doted on the Jewish Ceremonies A sin against their profession They pretended to be dead with Christ to the rudiments of the world and therefore they ought not to live conformable to the world hold the Opinion and Tenents of the World 1. The first Argument is ab indecoro it mis-beseems the Christian profession 2. The other is a damnoso it is destructive so to abuse the commandments of God contrary to their institution So I turn these words Touch not taste not handle not all which by abuse are to destruction namely of those who use them 3. This comes to pass by the commandments and doctrines of men This is the structure of the Apostles reproof and expostulation part of which is the Text in vers 21.22 Touch not taste not c. Which we are not to understand so as if the Apostle here prohibited the Colossians the touching tasting or handling of any thing Although one of the Latin Authors of great name cite the Text to that purpose But it is evident by the Context that St. Paul personates and brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of imitation the false Teachers among the Colossians who usurped authority over them using their words Touch
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Incurvation and Depression being bowed down toward the earth vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
NOTES AND OBSERVATIONS UPON I THSSALONIANS IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more THese words are a friendly request and earnest exhortation to a continual progress in a godly life and holy conversation wherein ye have 1. A gentle and winning compellation Brethren c. 2. A loving request and pressing exhortation That ye would walk and please God abounding therein more and more 3. It is your duty so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye ought so to walk and please God 4. A duty whereof ye are not ignorant a lesson which ye are not now to learn ye have received of us how ye ought to walk and please God 5. And though we may be very bold in Christ to enjoyn you that which is convenient being such as Paul the aged and Sylvanus and Timotheus yet for loves sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we intreat and exhort you so to walk as ye have received of us 6. Yet think not that we come unto you with enticing words of mans wisdom in our own names The business is not ours but his that sent us we come with authority we exhort in that dreadful that awful name the name of the Lord Jesus 7. Nor yet so go we about to terrifie you by letters for the Lord hath given us our power and authority for edification not for destruction 8. Wherefore if the spirit of meekness will rather prevail with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you for loves sake so the word properly signifieth in that sweetest of names that most endearing name the name of Jesus 9. And lest ye should pretend want of power to do it our preaching is with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we comfort strengthen and encourage you so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth in those most powerful and most effectual names the Lord Jesus 10. And all this out of the tenderness of our brotherly love The affectionate yearning of our bowels we beseech you brethren and exhort you in the Lord Jesus That as ye have received of us how ye ought to walk and please God that ye would abound more and more So that your apprehensions will prevent me in laying out the several truths contained in this Text They are these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner how to walk and please God is to abound more and more 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought so to walk and please God 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have received 4. Though ye have received of us heretofore how ye ought to walk yet we beseech you and exhort you again to the same duty 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we exhort you in the name of the Lord Jesus 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren Sapient incipit à fine saith the Lawyer The last words of the Text are the first in natural order and principally here intended And the wise Master-builder layes them for his foundation and his method we may be bold to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how to walk and please God is to abound in so doing more and more Where we must enquire what it is to walk please God and abound more and more 1. To walk whether understood properly or metaphorically is of a middle and indifferent nature but most what in Scripture it is taken in a borrowed sence and signifieth life and conversation Vivere vitae cursum dirigere to live and order ones course of life so the interlineary Gloss Versari so Vatablus here a metaphor which meets us every where in Scripture Thus to walk in the way that is not good to walk in darkness in the counsel of the ungodly after the flesh after our own lusts These and the like phrases imply a sinful life as on the contrary to walk in Gods way to walk in newness of life in the light in the truth to walk after with or before the Lord these and the like phrases import a Godly life and conversation And any one of these vertually contains all the rest of of the same harmony and accordingly specifieth the action and renders it good or bad yea sometime this action alone considered in the circumstances of it signifieth an evil conversation so Phil. 3.18 sometimes a good as in the Text. Where Christ himself is not only the guide and example of our way but also the way it self the way the truth and the life the way of righteousnes and holiness the way of life and peace So the Apostle exhorts the Ephesians That they walk not as other Gentiles walk in the vanity of their mind c. But ye saith he have otherwise learned Christ Ephes 4 17-24 So he tells the Colossians that they had walked sometimes in fornication uncleanness inordinate affection evil concupiscence and covetousness while they lived in them but now they had put off all these and had put on the new man and walked in the new and living way Hebr. 10.20 the way of life as the Syriack there This is the Way that Moses desired to see Exod. 33.13 Shew me thy way that I may know thee and God answers him My presence or face shall go with the i. e. the Divine Presence or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee Paraphrast Thus our Saviour himself interpets it for whereas it was a known speech among the Jews where two sit and speak of the words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity or the Divine Presence dwells in them our Saviour makes application of it unto himself Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Yea the LXX turn it shew me thy self and God answers him I my self will go before thee And David Teach me thy way O Lord and I will walk in thy truth Psal 8 6-11 And thus our Church teacheth us to pray with David Psal 67. God be mercifull unto us and bless us and make his face to shine upon us and be merciful unto us that thy way may be known upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Salvation thy Saviour or Jesus among all Nations And surely the upright circumspect and honest walking in this way cannot but be well pleasing unto God 2. That 's the second thing to be explained to please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be good by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which signifieth to please that is truly good being conformed and fitted to the desires and delights of God and Godly men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Etymologist Yea to walk in this way of holiness and righteousness is so well-pleasing unto God that thus to walk and to please God are all one
be no more lovers of themselves c. 3. As for the power of Godliness there is not one of many will believe that there is any such thing There were but two of the twelve spies believed the Power of God And the other ten so far prevailed with all the Congregation of Israel That they bid stone Joshuah and Caleb for affirming that they had power enough in God to subdue their enemies Now if few believe any such Power of Godliness for the subduing of their sins quae nolumus difficulter credimus and if a Form of Godliness will serve the turn to cover all these infirmities and maintain our credit of being godly These are potent reasons to deny that there is any such power Observ St. Paul told Timothy that there would be such men in the latter days which should be lovers of themselves proud boasters c. yet should have a form of Godliness to cover all these but should deny the power of it Now judge ye Beloved who know the times whether these latter times be not come upon us judge them by the characters and marks of the times not whether there be not such men in the prophane world for such there have been always in the world The world consists of such but judge whether there be not such in the Church yea or no 3. The false Christians of these later times deny the power of Godliness wherein we must enquire what is here meant by denying the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Metaphorical as being taken from Soldiers who forsake their Colours such as renounce and leave their party whereunto they did formerly adhere for so there are two Guides and Leaders whereof all men are Followers one or other the Flesh or the Spirit Rom. 8.1 Righteousness or Vnrighteousness Rom. 2.8 Godliness or Vngodliness Forms of Godliness or power of Godliness Now the false Christians of these later times follow the flesh obey unrighteousness and ungodliness follow Forms of godliness but deny the Spirit renounce the righteousness and deny the power of Godliness The false Christians of these later times deny the power of Godliness three ways either 1. They deny that there is any such thing The fool saith in his heart there is no God or else 2. Though they grant that there is a power yet they deny and renounce the offer and tender of it unto themselves hold the truth in unrighteousness I would but ye would not or else 3. They deny the power of it according to the finis rei as we speak i. e. they do these things which tend to the denyal of that power according to what the Apostle saith Titus 1.16 In work they deny God being disobedient c. Exhort Be strong in the Lord and in the might of his power Gods strength is perfected in weakness when I am weak in my self then am I strong in him Jacob wrestled with God when his thigh-bone was out of joint then was he called Israel If the false Christians deny the power of Godliness i. e. reject it and renounce it then was it in their power to receive it Observ There is a power of Godliness whereby all these ungodlinesses of these last times may be subdued Generally this Rule in our Metaphysicks is most true Malum non est infinitum evil is not infinite the wisdom of God hath so bounded it and limited the spreading of it He who hath said to the Sea hither shalt thou come and no farther and here shall thy proud waves be stayed He hath also limited the Sea of wickedness nor lets the floods of ungodliness rise so high but that he still reserves a power to lay them The floods lift up their waves but the Lord is the mightier Psalm Thus our Apostle here having discovered the wicked men of these last times Verse 8. But at the ninth Verse saith he They shall proceed no further Yes will some say there is no doubt but there is Sufficiency of power in God yea All-sufficiency of power in him to give check to all sin and all iniquity but doth the Omnipotent All-powerful God put forth so much power Doth he vouchsafe so much power to Believers Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely he gave S. Paul so much that he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am able to do all things through him who inwardly enables me Phil. 4.13 He gave his Disciples so much power when he said Behold I give you power to tread upon Serpents and Scorpions and upon all the power of the enemy and nothing shall be able to hurt you Such is that mighty power imparted unto Believers 1 John 5.4 2. If we examine every one of these we shall find there is a power of Godliness against them in Believers 1. They of the last times shall be lovers of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the original of all the following evils for a self-lover esteems himself above truth justice goodness love of God love of his neighbour above all what ever is contrary to his best beloved Self Duo amores constituunt Civitates duas alteram Dei alteram Diaboli Against this self the great Commandment of God is directed the first and great Commandment challengeth all our love to God and what is allowed our selves is taken out of that Commandment and therefore our Lord begins his precepts with Self-denyal If any man will be my Disciple let him deny himself Surely as there is authority against self-self-love so is there power and strength against it otherwise so many millions of Disciples had not obeyed his Precept 2. Covetous In these grows up the root of all evil but there is a root of David growing up in Believers Revel 22.16 which extirpates and roots up every root of bitterness 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what If of evil that 's a poor Glory Why boastest thou thy self that thou canst do evil or mischief Psal 52.1 It is the easiest thing in the world to do mischief If in good What hast thou that thou hast not received 1 Cor. 4. So that he that glorieth must glory in the Lord Psal 44.8 And Christ himself in his Believers is the Glory of his people Israel Luke 1. which easily can work out all contrary Boastings and vain Glory 4. Proud Pride is the beginning of sin saith the wise man wâ—â—â—h is easily abased by the Humble Christ who invites his Believers to learn that lesson of him 5. Blasphemers How can he blaspheme who believes that by his words he shall be justified and by his words he shall be condemned 6. Disobedient to Parents not only this Disobedience but all other also is corrigible by the Obedience of one And all true Believers have that Obedience of Faith 7. Vnthankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they be so who believe that Grace comes by Jesus Christ Joh. 1. 8. Or Vnholy Who have in them the holy one and the just as all true
of their Country would willingly expose themselves to death If Humane Love could transport men so far as to neglect their own safety for their Countries how much farther will the Divine Love carry the Saints Moses Paul all the Apostles Yet all these though the rarest Examples of religious Love came infinitely short of our Lords love to us For I pray consider for whom became these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godrus for his subjects the Athenians Curtius and the Decii for their Country men the Romans Moses for the Israelites his Subjects he was their King Deut. Paul for his brethren his kinsmen according to the flesh So that that of our Saviour is true of all these Joh. 15.13 Greater love than this hath no man that he should lay down his life for his friends But how much Gospel-love is this that one should dye for his enemies Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the just for the unjust but even for his enemies Rom. 5.10 Most rare and singular love There is no parable no example like to it Great difference between Christ and many Christians 3. This is yet more exceeding love if we consider Christ the Ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he condescended hereunto to purge delinquents when men get but a little power in their hand they purge not delinquents but make them such 4. So high our Lord was yet so lowly he condescended Phil. 2.3 4-10 Dominus Dominantium servus servorum the meanest officer in the house 5. This is a ground of love toward our Neighbour Eph. 5.1 2. 1 Joh. 4.9 10 11. If God loved us then should we love God No God requires first love to our Neighbour 1 Joh. 4.20 For he well knew if we should have the bestowing of our own love in our own order we would hate our brother Joh. 16.2 And that is now come for men hate one another not as their Neighbours but as the enemies of God But let me ask them are not they themselves the enemies of God Col. 1.21 They love one another who have suffered together The good Thief reproved the bad Dost thou not fear God sith thou art in the same condemnation What office then is there so mean that Christians ought not to condescend unto one in behalf of another Christ wash'd his Disciples feet to teach us this Lesson Joh. 13. How cautelous then how wary how fearful ought we to be of soiling and fouling our soul with the least sin It cost the Son of God his blood 1 Pet. 1.18 How careful were they under the Law lest they should be defiled The Apostle hath reference to it Col. 2.2 We lye still in the dust and cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord purge me Mean time we put not an hand towards the purging of our selves we would have God come to us we will not come unto him It reproves those who put off Christian duties to others Oftentimes the Father puts off Thanksgiving to his child who must lisp out a Grace This I believe is the common fault of all We cry out for a Reformation that the Church the Kingdom it self may be purged c. God send one and that a through one Mean time who is there goes about to reform his own life Every man thinks that work is done in his own heart and he would bring every man to the model of his own purging The dissolute and licentious man tells him that lives more strictly that he is an hypocrite He abstains from drunkenness upbraids the Drunkard as if that were the only sin c. We quarrel one with another about words and leave the main thing undone The good Wife bids her Maids sweep the House the one bids the other fetch a Broom she says it is a Besom They spend their time in pratle and leave the work undone so do men about purgatory c. But leave the business it self undone we pray that Gods will may be done yet who goes about to do it His will is our sanctification who hallows Gods name by being holy as he is holy We pray that God will forgive us as we forgive c. yet keep hatred and malice in our hearts c. that he would not lead us into temptation yet we rush into it that he would deliver us from the evil one yet deliver up our selves to be ruled by him Exhort Unto us all by exhortation reproof to imitate our Lord in this so far as we are able purge one another from our sins we little consider that every one of us is as it were the keeper of his brother Ecclus. 17.14 It was the speech of Cain am I my brothers keeper O Beloved Men say God hath put such an one into mine hand if I kill either a good or an evil man when they might as well say and argue God hath put him into my hand for his preservation The Laws of this land in case of robbery by the high way if the Malefactor be not found lay the charge upon the hundred and every man must bear his share and there 's equity for it every man should have taken care of his Neighbour Exhort one another while it is called to day the righteous shall scarcely saved Qui non vetat peccare quum possit jubet Object Have we not sins enough of our own that we must incur the guilt of other mens sins 1 Tim. 5.22 Charity commands this duty of us Levit. 19.17 Thou shalt not hate thy brother i. e. thou shalt not hate any man For whosoever hates his brother is a murderer 1 Joh. 3.15 Now whereby shall we discover our love unto our brother Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke him and not bear sin for him He who rebukes not his brother when he sins hates him and shall bear the punishment both of his own hatred and his brothers sins we turn it Thou shalt not suffer sin upon him a most necessary duty which yet I fear few very few perform unto their neighbour What 's the reason we are loath to be reproved for our own sin and therefore afraid to reprove another Men make a tacite Covenant one with other not to touch one anothers sins much less to wash and purge one another from them which is a Covenant with Hell and Death He that turns a sinner from his evil way saves a soul from death and covers a multitude of sins Jam. 5.20 yet we let our brother go on in his sin and suffer sin upon him In matters of no moment O how loving we are tell him of a spot in his face and wipe away dust off his garment he hath spots many and those foul spots upon his soul thou sufferest them upon him neither wipes them off nor tells him of them thou takest care he should be pleasing to men not to God savest him from a little shame not his soul from death Our Saviours example and precept
into their Masters affections Do not the thing that I hate Jer. 'T is no hard matter to discover whether we love Righteousness yea or no That which we love our thoughts our desires and affections are upon it yea in that our actions are employed Amor meus pondus animae meae whatever we love the weight of our soul yea of our whole man propends and inclines that way our love is the byass of the whole man Look now impartially into thy self what are thy thoughts set upon Are thy thoughts thoughts of Righteousness or thoughts of iniquity Esay 59.7 Is our love toward Righteousness our hatred toward iniquity In a word examine thy self what thou art wont to be employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to love is used also to signifie wont and custom What is thy wont Matth. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrites love to pray standing in the Synagogue and in the corners of the streets that they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they love i. e. they are wont so to pray what men love to do they are wont oft to do Psal 129.97 O how I love thy law it is my meditation day and night If thou wilt not judge thy self by this sign others may Laudibus arguitur vini vinosus Homerus Homer often praiseth wine therefore men judge of him that he loved it well Another sign there is whereby thou mayst discover thy self best unto thy self and better than all the world besides Many men shew forth unto the world examples of good civil and moral actions They will not deceive or go beyond their brother in bargaining they will not be drunkards c. And I would to God that all who profess Religion were arrived at such a degree of civility for sure I am where there is not the exercise of such actions it s no great matter what Religion men profess Now 't is possible such actions may be feigned and hypocritical then they cannot last long Difficile est Dissimulare diu Yea how long soever they last if they proceed not from a good principle even from the love of Righteousness it self the man who performs them cannot be thought a good subject of this King he loves righteousness c. and so must all our actions proceed from the same Principle 1 Cor. 16.14 A man may do that which is materially righteous and yet not be a righteous man It is the love of Righteousness proceeding from Faith that renders the action truly righteous and the man righteous 'T is possible a man may perform that which is materially good and right for by respects and for sinister ends but it is the Love of Righteousness that makes him righteous Exhort To hate iniquity Hatred is affectus separationis 'T is totius generis Haman out of the hatred of Mordecay proceeded to hate all the Jews More NOTES upon HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN these words are contained 1. Christ's Unction and Inauguration And 2. from whence he received his Unction and Inauguration The Donation and the Donour Christ's Unction is extraordinary in the 1. Kind of it it is with oyl of joy 2. Measure of it above his fellows Here we may enquire 1. How is God to be understood 2. Oyl 3. Gladness 4. Who are these fellows 1. How is God here to be understood personally or essentially Surely personally for in the holy blessed Trinity there is often expressed God and God and Lord and Lord as Psal 110.1 The Lord said unto my Lord But where God and Lord are so used it is easie to be discerned what persons are there to be understood Thus Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstom and fire from the Lord out of heaven Hos 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 2. What is meant by this Oyl What else but the holy Spirit of God according to the Prophets reasoning Esay 61.1 And Evangelists Luk. 4.18 Spiritualia non habent porprium nomen the Spirit it self is called by many names 1. Rivers of water out of his belly This he spake of the spirit 2. Fire He shall baptize you with the Holy Ghost as with fire 3. The Comforter Joh. 14.16 4. The finger of God Luk. 11.5 The pledge of our inheritance Eph. 1. 6. Oyl as in the Text. The resemblance it hath with Oyl are either in regard of the qualities or effects of it 1. In regard of the qualities 1. It 's subtil and so piercing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Attributes of the Spirit Wisdom 7. 2. Of a spreading nature and so is the Spirit of God diffusive of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of it 3. Not mixt with other things the spirit of God and God himself is in this sence called holy i. e. separate from all Creatures in his nature though infinitely present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of the Spirit 4. Oyl swims aloft above all and Christ the anointed one is above all things Eph. 1.22 and in all things hath the preheminence Col. 1.18 2. Effects it nourisheth the flame 't is called the brightness of the eternal light 1. 'T is that which nourisheth the fire of Love which Christ kindles in the Soul yea it is the love of God poured into our hearts Rom. 8. 2. It heals so doth the Spirit Luk. 4.18 He hath anointed me he hath sent me to heal the broken hearted Luk. 5.17 power of the Lord endued with power from on high i. e. the Spirit present to heal the healing under Christs wings Mal. 4. 3. Easeth and asswageth pains 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the holy Ghost asswageth and easeth the trouble of the Soul Isa 10.27 And in reproaches which grieve the Soul 1 Pet. 4.14 If ye be reproached for the name of Christ the spirit of glory and of God shall rest upon you 4. Makes chearful when thou fastest anoint thine head 5. Makes active God anointed Jesus of Nazareth with the holy Ghost and with power Act. 10.38 The Sun of Righteousness rejoyceth as a strong man to run a race Psal 19.5 3. In these last respects it 's called oleum exultationis Lat. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oyl of joy and exultation the oyl of gladness which is meant of the inward joy which is a fruit of Gods Spirit Gal. 5. What is wont to be said that oyl makes the countenance chearful wisdom makes the face to shine These and the like expressions are not to be understood only of the outward countenance for all the oyl in the world cannot make the sad countenance appear chearful but 't is the merry heart that
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
sin and iniquity as much as lies in them from generation to generation for children having no better pattern which they will follow than their Parents example they suck in their corrupt manners as their milk and insensibly drink in their wicked lives as Rachel is said to have stollen her fathers idols This is the cause of the ruines and destructions of Kingdom and Common-weals as the Lord is pleased to give an account of his dealing with the ten Tribes Their Kings took their pattern of iniquity one from other till at length they were carried away captive into Assyria 2 King 17. and the remnant were like them vers 41. And the like account the Lord is pleased to give why he rejected the Jews Josiah a good Prince left an eminent example to his sons after him who every one corrupted his way 2 Chron. 3.6 yea these ruines which have befaln this land were by Wise men foreseen in the corrupt manners of youth in places of education Exhort 1. Whoever have good Parents let them endeavour to inherit what is good and of God in them 1 King 3.6 2 Tim. 1.5 Exhort 2. To those who have evil Parents as the Hebrews had Let them not look upon what is next them for an example as the brute beast looks only at what is present but look higher at what is more eminent and excellent if none of own progenitors were exemplary in goodness Let us be followers of God as his dear children Eph. 5.1 For is not he thy father that bought thee c. Thus Esay bids us look to Abraham And St. Peter sets the Example of Christ before us that we should follow his steps for as Rivers farther off their Fountains are either brackish or soil'd and muddy So the more remote from the Fountain of life c. Aetas parentum pejor avis c. When Asa saw the wicked life of his Father Abijam who followed his father Rehoboam who imitated Solomon only in his Apostacy Asa looked beyond all these his Progenitors and looked up to David 1 King 15.11 Asa did that which was right in the eyes of the Lord as did David his father as if he had had no Father intervening between him and David Amaziah imitated Joash but the Scripture implies he should have imitated David 2 King 14.3 Therefore the holy Spirit Ezech. 20.13 hath reference to the story in the Text The house of Israel rebelled against me in the wilderness and vers 18. I said unto their children walk ye not in the statutes of your fathers All flesh is grass Zach. 1.4 5 6. There is also reason from the infirmity and weakness of persons present whose lives are pryed into bodily presence is weak virtutem praesenten odimus semotam ab oculis quaerimus invidi The Pharisees would build the Prophets Sepulchres whom their fathers slew Jehosaphat is commended that he walked in the first ways of his father David 2 Chron. 17.3 David's first ways were rending a lion the devil a bear the flesh a Goliah the world Observ 3. Obedient and good children of vitious Parents ought if I may so say to seek to make God amends for their fathers sin to expiate as much as lies in them their fathers iniquity according to which the Jews said of a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort That Parents give good examples to their Children lest they being examples of sin they may be also made examples of punishment as these in the Text were The Fathers of the Hebrews tempted God proved him and saw his works forty years Hitherto we have heard the sins of the Fathers with the first aggravation they tempted God though they saw his works The second aggravation is taken from the continuance of time how long they tempted him and that is forty years These forty years are here added to vers 9. signifying the long continuance of the fathers in their sins but Psal 95. they are added unto the verse following and so signifie the continuance of Gods grief for their father sins And divers of the Ancients are of this judgement which reading also the Apostle himself approves of vers 17 18 29. But with whom was he grieved forty years c This diverse pointing of the words is very ancient but to whether of the two soever we joyn the forty whether to the fathers sinning or Gods grief for their sins the sence amounts to one and the same thing although differently applyed as I shall shew in the application of them both Mean time let us consider them as our Apostle applies them The number of forty is a mystical number sometimes of temptation to sin sometime of sin it self sometime of punishment for sin sometime repentance for sin I shall give examples of these 1. Our Lord was tempted forty days in the wilderness Matth. 4.1 2. 2. These fathers of the Hebrews sinned forty years 3. For their sins sake their children were to bear their punishment forty years Numb 14.33.34 Thus the people of the old world was wasted away and blotted out of the earth by forty days and forty nights rain Gen. 7.4 4. The same number signifieth also repentance and sorrow for sin And therefore forty days were allowed the Ninevites for their repentance The reason of this long continuance in sin may be conceived from consideration of the iniquity it self c. See Notes on Rom. 6.19 Observ 1. Sin lasts long and will continue long unless by the mercy of God through Jesus Christ it to be destroyed Iniquity burns like a fire Esay 9. and like fire it increaseth and goes not out alone unless it be quenched by the Spirit of God which is as water Joh. 4. and 7. It grows and encreaseth like the Crocodile which the Naturalists say groweth while it liveth and therefore God hath provided the Ichneumon to kill him c. and iniquity encreaseth and grows and would never dye But the good God hath sent the Lord Jesus Christ who out of meer grace and love to mankind by death destroys him who hath the power of death Rom. 6.6 Eleazer slew the Elephant 1 Macch. 6.46 Observ 2. From what we perceive in this number forty we may collect that there are many Mysteries intended by the holy Spirit in numbers such there are in the numbers of three and four and seven and ten and twelve and the compound numbers and as this number of forty imports temptation tryal of Faith sin punishment and repentance for sin so the number fifty notes remission and pardon of sin whence it was that the fiftieth year was the year of Jubilee Lev. 25. Observ 3. Some there are that continue long time in their perversness and unbelief and harden their hearts This was the condition of this people both in the wilderness and in the Land of Canaan against whom the Prophets every where complain Esay 1.4 Ah sinful nation a people laden with iniquity c. and 5.6 Why will ye be smitten any more c. Yet
the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they differ in degree for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bearing or enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the first of these is defined by Mercurius Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the doing of the work which in the sight of God is acceptable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our
16-19 Brethren as also in this Chap. 1.5.14 Brethren 2. They are called also Friends 1 Joh. and Act. 11. 3. And 1 Pet. 1. Christians which is the more usual name This the rather I note here because it imports the qualification of those who have this Law which is of principal regard in this place Now what is a Law And what is that Law which Christians have 1. A Law is an Ordinance or Rule declaring what is to be done what to be left undone for some common good end See Notes in Psal 78.5 This Law the Lord gives unto the fall'n man ubi supra Reason Necessity required it for whereas sin had entred upon the soul of man and estranged him by the Law is the knowledge of sin Observ 1. Thou art inexcusable O Man who ever thou art c. See Notes in Psal 78.5 Observ 2. This testifieth and witnesseth against all and convinceth all ubi supra Observ 3. This Law is fall'n down rejected destroyed and lost as it were among the rubbish c. ibidem 2. Liberty is a power to think will speak and do what we ought without constraint and without hinderance 1. The Law of Liberty is that Law which makes the believers in Christ free from the bondage of sin and death 2. Which renders the believers in Christ free from the compulsory power of Moses's Law 3. This is no other than the Moral Law of God which is said by St. Paul to gender unto bondage Gal. 4. and here by St. James to be a law of liberty are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. This law of liberty is called a perfect Law Jam. 1. Not that the Law of Moses is in it self imperfect but because it commands only and gives no power whereas the Lord Jesus gives Grace to help in time of need Hebr. according to which I came not saith he to destroy the Law but to fulfil it Matt. 5.17 when we are all dead in trespasses and sins The Reason 1. why Christians have this law of liberty appears from the donour and giver of it the Lord Jesus Christ He alone is free among the dead Psal 88.5 who hath loosed the bands or pains of death Act. 22.4 Yea he hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 2. There is Reason also in regard of those who are to be made free Under the Law we are all brought up as Children though heirs yet little differing from servants under the Pedagogie of the Fathers Law and therefore though Children of Abraham typically and so in a sort free according to our age yet we stand in need of another Redeemer and if the Son make ye free ye shall be free indeed who gives to all Believers his spirit of life without which spirit no man can be said to be Christs Rom. 8.9 or to be a Christian Joh. 2.27 Where the spirit of the Lord is there is liberty 2 Cor. 3. Observ 1. Christian liberty hath a Law The most free Christians have a Law to regulate their freedom for there is no freedom that 's true which freeth any man from obedience unto the Law of God Christians are not exempted or set free from the Law of God Christians are not free from any Righteousness which the Law of God requireth Here is a ground of all dehortations in Scripture all disswasions from doing evil Every man even Cain was supposed to have a power in him to have left his wrath and envy and hatred of his Brother the same is a ground of all exhortations and perswasions to do good the same Cain is supposed to have had a power to do well even while he was wrathful envious and hating his Brother If thou do well shalt thou not be accepted but if thou do evil sin lieth at thy door And the like Reason there is for all admonitions and comminations and threatnings in Scripture if they who are exhorted dehorted admonished threatned or any way perswaded or disswaded have in them no power to do or not to do answerably all these acts are utterly in vain How much more hath a Believer in Christ who hath the law of liberty a power in him to do according to the Law and Will of God so that when he is dehorted exhorted admonished reproved or threatned he hath in him a power to act according to the dehortation exhortation c. otherwise they should be all in vain Hence it appears that they who are truly Christians such as the Apostle calls Brethren they are set at liberty from the bonds of their self-chosen wisdom and knowledge free from their own self-will self-self-love they are released from the bondage of corruption from the dominion and power of sin Hence appears a great mistake among the people of God who in their weakness of understanding take that for free will which indeed is not as when we say we can do this or the contrary which they call libertas contrarietatis and that we can do this or leave it undone which they call libertas contradictionis and they who say this are held to be free-willers and to hold free will as they call it Now neither the one nor the other of these is truly and properly free will but a power and faculty which God Created in the soul of man and remains in the soul and continueth in it even in the state of sin This is evident in Cain who is called the first-born of the Devil He was now full of wrath and envy which is properly the Devils sin The Lord saith to him even then Gen. 4.6 Why art thou wroth and why is thy countenance fallen If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and the desire of it shall be subject unto thee and thou shalt rule over it as I have heretofore proved the words should be read vers 7. Here was Cain actually under two great sins yet the Lord even then supposeth him to have power either to do well or ill surely this is not the liberty wherewith Christ hath made us free See Notes on Gen. 9.13 Repreh The present untoward Generation who pretend that liberty wherewith Christ hath made his believers free as a cloak to cover their licentiousness as if the Lord Jesus had come to destroy the Law not to fulfil it Like Clodius the Letcher one of their Religion whom Tully justly blames that he Consecrated his house to the Goddess Liberty but set up for Liberty the Image of a notorious known Strumpet As God makes his people free with a true freedom so the Devil gives his Servants a false freedom See Notes on Gen. 26. post medium Rehoboth Observ 5. Consol To the weak Subjects under the Law of Liberty See Notes in Psal 78.51 3. We ought so to speak as they who shall be judged by the Law of Liberty So How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉
or hath been justified without works Abraham was justified by works he justified not himself by whom then was he justified by whom else but by God himself It is God that justifieth Rom. 8.33 He justifieth the ungodly Rom. 4.5 by taking away his ungodliness from him he justifieth the Righteous 1 King 8.32 by making him more righteous and pronouncing him to be righteous whom he hath made righteous And thus the work of justification is not divided between God and us nor between faith and works but is entirely to be ascribed unto God who justifieth the ungodly who believeth in Jesus whose gift faith is Eph. 2. who works all our works in us Isa 26.12 And thus God hath all the Glory and Man none at all Thus St. Paul and St. James are reconciled who indeed never differ'd but seemed only so to do NOTES AND OBSERVATIONS UPON JAMES II. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seest thou how faith wrought with his works and by works was faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God FRom Vers 14. ad finem is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication whereof this is a part indicatively or interrogatively Thou seest or seest thou how faith wrought by his works c In these words we have 1. The Co-operation of Faith with Works 2. The consummation of Faith by Works 3. Attestatio 1. Faith wrought by Abrahams works 2. Abrahams Faith was perfected by Works Thou seest 1. Faith wrought by Abrahams works Quaere what is meant by 1. Faith 2. Works 3. how said to have wrought by works 1. Faith is here understood according to the Apostles description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 Marg. Confidence It is somewhat an hard expression that Faith should work by works The nature of Faith is not here abstractly taken but as it is manifest concrete with hope so confidence Marg. Hebr. 11.1 and patience as Ephes 6.17 the shield of faith and joyned with Love in the work of it without which it cannot work St. Paul seems to open the phrase Gal. 5.6 By Faith then working by works we may understand the concrete of Faith with Hope Patience and Love working Reason Why Faith so wrought the reason is from the object whereunto it is and the end of our Faith joyned in the work of it 1. Faith receiveth the object into it self whereunto it is carried Joh. 1.12 As many as received him to them he gave power to as many as believed in his Name and that is the power of God for things joyned and mixed together partake mutually of one anothers vertue and power Hebr. 4.2 and therefore things mixed are in a sort the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.17 2 Cor. 13.5 2. The end of our faith is the salvation of our souls 1 Pet. 1.9 of this end Christ himself is the finisher Hebr. 12.2 Hebr. 5.9 Of this eternal salvation Christ is the Author unto those that obey him who ever believeth this it cannot be but his faith must be operative in the works of obedience Eternal salvation is the summum bonum the chief good which every one desires yea naturally every one desires to be happy And although few men be obedient unto Jesus Christ it is not because they desire not happiness but either 1. because they do not know or consider not wherein true happiness consists or 2. what means they ought to use that they may attain unto it or 3. because they believe it not But if a man believe that Christ is the Author of eternal salvation and everlasting happiness and that this is obtained by obedience unto him he who truly believes this must also be obedient otherwise it will follow that the chief good and means to it clearly believed should not powerfully and effectually move men to desire and endeavour to obtain it yea it would follow that the chief good should not be desired that a man wittingly and willingly should refuse to be blessed and happy which are things most absurd in common reason for if that be good which all things desire which were easily proved by induction of infinite particulars then that which is better must be more desired and that which is best of all the summum bonum must be most of all desired Observ 1. Hence it appears that Abraham's Faith was no idle no lazy Faith but such a Faith as wrought by works all that large catalogue of Believers Hebr. 11. unto which might be added all who ever were from the beginning their Faith was an operative a working Faith By Faith Abel c. Hebr. 11.17 The offering up of Isaac is here ascribed to Abraham which yet no doubt he had not done but purely out of Faith Observ 2. As Faith wrought with Abraham's works so it works also with the works of every Son of Abraham with the works of every Believer for whatsoever he doth as a Son of Abraham is from Faith he prays in Faith he walks by Faith he lives by Faith Observ 3. The reason of those mighty works which are wrought by Believers Joh. 1.12 Faith works by them which hath the mighty power of Christ Eph. 1.19 Believers are raised from the dead by that mighty power and therefore mighty works declare forth themselves in them as once Herod reasoned Gal. 3.2 The Galatians had received the spirit of life and righteousness by the hearing i. e. obeying of Faith and that Spirit wrought mighty works in them That Grain of Mustard seed which removeth Mountains That foolishness which destroyeth wisdom 1 Cor. 1.19 20. How doth the Lord this but when he enlightens with a greater light than that of nature or reason whereby they believe those things which the world by their wisdom accounted foolishness as to hope for an innumerable off-spring from barren Sarah hope against hope that the dead Isaac should live the dead Christ be raised yea so great is the power of Faith that 1 Joh. 5.4 Yea the Prince of this world for S. Peter arms us with Faith against him 1 Pet. 5. As remembring the words of our Lord that the power of Faith should be so great that the gates of Hell should not prevail against it Matth. 16.18 Observ 4. The Apostle speaking of justifying Faith he tells us not that Abraham wrought but that Faith wrought why Because it is God that justifieth Rom. 8. and therefore the effect is given to Faith not to Abraham 1 Joh. 5.4 It is properly the Grace that works Rom. 5.1 2 3 4 5. Not I but thy pound hath gained ten pounds Luk. 19.16 Not I but the Grace of God with me 1 Cor. 15.10 So the Prophet tells us that the work of righteousness is peace Esay 32.17 So we find an increase of Graces proceeding originally from Faith 2 Pet. 1. Observ 5.
men 2 Pet. 1. 3. It 's prohibited of God unto his people as unworthy of them Psal 37.1 Prov. 3.31 where the Lord forbids us envy against evil-doers and oppressors or violent men How much more doth he forbid us envy against the meek and innocent ones against those that do well As the Lord's eye is upon the heart of man Ecclus 17.8 So the inward sight of the heart ought to be always fixt upon the Lord Psal 25.15 Mine eyes are ever toward the Lord and 14.1 8. But mine eyes are ever unto thee Prov. 3.21 25. Let thine eyes look right on The commandments are to be as frontlets Deut. 11.18 This is the single eye that fills the body full of light Luk. 11. Now because God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being it self when the eyes are turned away from God himself and fastned on the creatures they are said to look upon that which is not Prov. 23.5 and to be for covetousness Jer. 22.17 Ecclus 27.1 Prov. 28.22 He that hasteth to be rich hath an evil eye Tob. 4.16 Let not thine eye be envious Ecclus The gift of the envious consumeth the eye The evil eye fills the body full of darkness Luk. 11.34 Hence it is that this sin is called invidia a not seeing or a turning away the sight from God Observ 1. Note here how fruitful the evil weed is how the root of bitterness multiplieth it self the word is plural envies and thus we read Gal. 5.20 emulations and again 2 Cor. 12.20 And no marvel for we find it among the Religious the Priests the Scribes and Pharisees Matth. 27. among the irreligious and prophane and the rude multitude envyed Isaac Gen. 26. Yea envy is a worm that grows even in the trees of righteousness until it be worm'd out as Moses out of Joshua Numb 11.27 28 29. Envyest thou for my sake It intruded among the Disciples of John in regard of Christ Joh. 3.26 27. Behold the same baptizeth and all men come unto him c. Yea it got in among the Disciples of Christ Mark 9.38 39. Master we saw one casting out Devils in thy name and we forbade him because he followed not with us Observ 2. What manner of men the Lord would his people should be such as promote and advance the good one of another Such as rejoyce with them that rejoyce Repreh Those who put not off nor lay aside this evil habit but envy one another for their temporal goods and for their spiritual goods 1. For their temporal and worldly goods See Notes on Gen. 26. 2. For their Spiritual and Heavenly goods Minor est qui invidet Envy where it is it proves him less who envieth another Livor iners vitium mores non exit in altos It keeps the Lord from his dwelling Ezech. 8. The Image of envy in the entry which the envious Pharisee who hath only an outward righteousness sits there and will not suffer the simple people to enter in by the fear of the Lord into the Faith and Love of Jesus Christ and so taketh away the key of knowledge Matth. 23.13 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay aside evil speakings So we render the word which Arius Montanus turns oblocutiones obloquies or speakings against or evil reports Pagnine with the Vulg. Lat. turns the word detractiones detractions slanders all which upon the matter are the same and signifie the drawing or taking away of anothers good name diminution or lessening of his credit among men Aquinas describes it denigratio alienae famae per verba occulta the soyling of another's name by hidden words Yet lest here we should mistake and lay aside that which should better be still kept on we must know that some cases there are wherein that which is evil may be spoken of another and that without sin 1. For possible it is that a crime may be notorious and in all mens mouths In this case although the evil report of another be spoken of yet the crime is so notorious that he who without any ill intention speaks of it doth not detract from anothers name denigratum non potest denigrari 2. Another case may be satisfaction of publick justice may require a man to speak his knowledge concerning another of whose fame and credit otherwise he is very tender In which regard an oath may be laid upon one by warrant of the word of God Levit. 1 King 8. 3. It may nearly concern our Neighbour that his sin be made known to those who may correct and help him in time lest the Ulcer prove dangerous it 's needful to lance it Joseph was no detractour slanderer or evil speaker who brought to his Father the evil report of his Brethren Gen. 37. 1. His near relation to them they were his Brethren 2. The heynousness of their sin said to be one of those not to be named the words here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give a shrewd suspicion of it that it was a great crime and they become infamous thereby 3. Besides lest their ill example might infect his Brethren The hatred of the sin and love to his Brethren inclined him to reveil it unto him who had power and authority to correct it and therefore he brought to his Father their evil report The evil speaking here understood is the soyling and blemishing of anothers fame This will appear from the consideration of the original whence evil speaking of another commonly proceeds for why do men detract one from anothers name but either 1. From pride and an high opinion of their own excellencies and therefore S. James having spoken of humility Jam. 4.10 presently vers 11. Speak not evil saith he one of another Or 2. It may proceed from lightness of mind when to humour and please others men wantonly play with other mens names Or 3. It may come from enmity and revenge Or 4. Most what it 's likely to come from envy when the evil speaker looks at anothers good name as his own infamy anothers gain as his own loss and therefore this sin is here set next to that of envy This sin therefore may be more properly referred to the Devil himself who is essentially envy as God is Love and he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence S. James tells us that the evil speaking tongue is set on fire of Hell Jam. 3.6 All which may be so many Reasons why we ought To lay aside evil speakings But hereunto we may add the authority of the Holy Spirit enjoyning us to lay it aside To speak evil of no man Tit. 3.2 The wisdom of God hath given a Law against evil speakings Thou shalt not bear false witness against thy Neighbours Exod. 20. This Law he speaks evil of who speaks evil of his Brother Jam. 4 9. Speak not evil one of another Brethren he that speaks evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law As if the Law giver had enjoyned this Law
came that we might have life and that more abundantly Joh. 10.10 2 Pet. 1. That we become trees of Righteousness Isai 61.3 that we be full of the fruits of Righteousness which are in Christ Jesus to the praise and glory of God Phil. 1.11 Ezech. 37. The Lord sets the Prophet in the middest of a valley full of dry bones Beloved what are we by corrupt Nature but even dry bones void of the life of God and the Righteousness of Jesus Christ sensual having not the spirit until the Lord put his spirit of peace and unity into us The Preacher of Righteousness therefore must first enquire whether the son of peace be in the house bone comes unto its bone then come the sinews even power and strength to corroborate union and love among men to break the power of ungodliness What we turn trees of Righteousness is Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. fortes justitiae Isa 61.3 Then comes flesh upon him the tender flesh whereby he may commiserate and compassionate all the afflictions and miseries of others For therefore is the man clad with flesh that he might have a fellow-feeling of his brothers miseries his infirmities poverty sickness c. Hebr. universal Righteousness is preserved with Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the skin covers the flesh even the beauty and comliness of the outward Life and Righteousness but all this was done yet was there no breath in them vers 8. The Preacher therefore of Righteousness who is a Minister of the Spirit is here necessary who may pray for the Spirit of Holiness and Righteousness that the dead ones may live the life of God Untill this come to pass whatever and howsoever we have our natural gifts and parts as wit memory reason eloquence all this while the body is but dead and naked all is but barrenness c. untill the spirit of life and holiness be poured upon us from on high c. Isai 32.14 15. Then judgement shall dwell in the wilderness and righteousness remain in the fruitful field It is not the small measure of Righteousness that the Preacher of Righteousness requires of us namely that Righteousness of Will and Desire which many having attained unto think themselves as good men as Paul was Rom. 7. This is no more than the Righteousness and Holiness of the Child the same which the people had in the wilderness See Notes on Exod. 20.8 Cadesh barnea but that we be holy as he is holy merciful pure perfect When the Apostle Hebr. 13.18 had spoken largely of himself that he had a Conscience of all things willing to live honestly and having prayed as largely for them vers 21. he adds a request in the end which may imply that they might take offence at what he had said I beseech you brethren suffer the word of Exhortation c. Many cannot endure to be exhorted to the exactness and perfection of their duty though the Scripture evidently requires such exactness of us but are ready to impute this Doctrine to some Sect or other and to call the Preachers of this Righteousness by the name of one or other Sect because we hear not the same Doctrine ordinarily urged by others Beloved as heretofore I have in the presence of God and many present protested my disengagement unto any Sect in the Christian world So now howbeit in the great difference of Judgements that are now aflote in this time of the overflowing scourge I hope no man will be wanting to himself so far to neglect his own safety as to reject good counsel from whomsoever it comes Should a person of great Quality lie desperately sick and a Colledge of Physicians meet about him if some one plain man offer a precious and a soveraign Receipt and hath a probatum est that it never failed surely the Patient would not reject the counsel of that one man he would not ask him whether he had gratiam practicandi Prov. 10.2 Righteousness delivereth from death and 12.28 in the way of Righteousness is life Rom. 5.10 Or should you be in danger to suffer shipwrack and one come and help you would you ask him of what Opinion he is and if he did not think as you think would you refuse his help As concerning faith have suffered shipwrack 1 Tim. 1.16 or suppose your house on fire and one should come and offer his help to quench it would you first know what he holds concerning the controversies of the time and if he differ'd from you in Opinion would you none of his help Iniquity is a fire O beloved take good counsel from whencesoever it comes Dan. 4.27 Do away thy sins by Righteousness and thine iniquities by shewing mercy to the poor Repreh The world of the ungodly which pretend Religion holiness and piety yet really and truly are acted by their own perverse will they are constant and faithful to that See Notes on Jer. 23.5 Here is Soveraign Doctrine for all times for these times times when according to our Lords Prophecy iniquity abounds times when there is great danger of war times when all or the most are weary of war and desire peace times when iniquity abounds all manner of iniquity in high in low in rich in poor universal iniquity contrary to the universal righteousness Then is the Preacher of Righteousness most suitable It is even so for the times are such as in the dayes of Noah saith our Saviour Matth. 24. and what times are they all flesh had corrupted his way The spirit of God Gen. 6. names that which was then and I believe is now most common among all men intemperancy incontinency lasciviousness As for other sins they may be and I believe are very common also but more properly and usually found among some sorts of men as pride commonly followeth high places and men in Authority especially those who never were in Authority before Covetousness however it be too general so that Mammon is one of the great City Gods yet it 's thought to be most rise among Officers who very often are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takers of bribes Envy though it be a sin now epidemical and hides it self under the name of Zeal yet it 's most usually found among men of Sciences and Faculties and so it is Academical and being once sought in hell was found in Monasteries and Colledges surely extortion and oppression however it be now general yet it more commonly harbours among Citizens Simony is between the Patron and the Priest Hypocrisie is among men Religious Deceit fraud circumvention among Merchants But intemperancy incontinency looseness voluptuousness and sensuality is common to all men the Subject as the Prince the learned as the ignorant the poor as the rich the wise as the foolish how needful then how useful how seasonable doctrine is universal Righteousness When danger of war to put on the whole armour of God armour of Righteousness on the right hand and the left 2 Cor. 6.7 When
for one and the same Examine your selves whether ye be in the faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the spiritual birth for he is the example we must follow the pattern and copy we must take out and draw to life in our souls for we all behold as in a mirrour or looking-glass the Glory of the Lord with his open face so the most ancient authorized English Translations have it and are changed into the same similitude or image from glory unto glory even as by the spirit of the Lord 2 Cor. 3.18 Observ 1. Observe then with me the most excellent dignity and the incomparably noble and high descent of Gods Saints they are born of God Why boast ye then ye Nobles and why pride ye your selves in your Ancient Stock or Noble Linage ye Sons of Men these are born of God the ancient af dayes these are more excellent than ye are whatsoever ye can be otherwise Prov. 12.26 Acts 17.11 Nor is it a bare Title as many have honour without wealth But behold the secure condition of those who are born of God An evil Father will make provision for his Children Ye that are evil will give good gifts unto your Children how much more will your heavenly father give good gifts unto his Matth. 7.11 Yea so careful he is that he exempts us from all care besides that of our necessary Callings Take no thought saying what shall we eat or what shall we drink or wherewithal shall we be cloathed No 't is enough that our Father knows we want them that 's the main Reason added by our blessed Saviour why we should take no care or thought For your heavenly Father knows that ye have need of all these things Matth. 6.31 32. Observ 2. Admire also with me the great love of our God unto us if we are his sons then is he our Father Nomen potestatis pietatis saith Tertullian the name of Father denotes power and piety and love and goodness nay he loves us if it be more with a mothers love But the love of fathers may degenerate and wax cold Jer. 47.3 yea so may the mothers love unto her children Deut. 28.57 Yet though a woman forget her sucking child and have no compassion on the son of her womb yet will not I forget saith God unto his Children Esay 49.15 Yea he shall love thee more than thy mother doth Ecclus 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and behold saith St. John what manner on how great love hath the father bestowed upon us that we should be called the sons of God 1 Joh. 3.1 All which are so many arguments to repose our trust and confidence in God for whom should a child depend upon whom should he have recourse unto in his wants whom doth a child more fear or honour more than his Father Be thou such unto thy God as thou wast or shouldst have been unto thy father such as thou wouldst have thy child to be unto thy self if it be otherwise with thee 't is much to be doubted thou art not born of God Nay to discover our selves most infallibly unto our selves yea and to others also we know that generation is an essential a substantial change if therefore we be born of God we are really changed and not the same men which we were at the first born of our earthly parents No no he that is born of God is a new creature saith St. Paul 2 Cor. 5. He thinks all that his Father doth is right as for example the treading of fair Grapes the lopping of fair Trees and many things in providence are hidden from us yet sure they have a reason Jer. 12.1 Wherefore doth the way of the wicked prosper wherefore are all they happy that deal treacherously And my Text will help us to another character and mark of such as are born of God they over-come the world That 's the second Point All that is born of God overcomes the world The words as before may be understood Either 1. Really Or 2. Personally 1. Really as indeed they sound 2. Personally as they are expounded by the next words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this perfect gift is Grace by which God calls us to Salvation To the influence of this Grace it is impossible to attain by humane industry because it exceeds the bounds of nature but only by the influence of Gods preventing grace and goodness By the influence of this Grace God works in us to think to will and to do And those he works 1. Without us 2. With us and by us as a workman makes a tool and then works with it and by it So the holy Ghost works us to a conformity unto the Will of God and then by us as instruments works his own will so that all we think will or do ought to be ascribed unto Grace as the Artisan not to us as only the instruments of it that no man may glory in what good he thinks or wills or works but may glory in the Lord who saith without me ye can do nothing First then this is really true as wrought in us all that is born of God overcometh the world 1. Really and thus we may understand it to be true two ways 1. Mediately Or 2. Immediately 1. Mediately and so that which is born of God overcometh the world by making the world an instrument of its own destruction by setting things at difference and opposition one against other Thus Satan is divided against Satan Matth. 12.26 one sin against another covetousness against sensuality Many a one would be drunk surfeit and riot commit whoredom but that it would cost him money they are chargeable sins and therefore he abstains from them but 't is only to save charges if at any time he can have them at free-cost he enjoys them freely Thus fear and cowardise overcomes anger for many one transported with passion and fury would strike one blow but for fear of two by way of requital it is not fear of God that hinders him from wreaking vengeance but fear of man And there is the like reason in other sins which the Lord sets one against another and so breaks them and destroys them one by another Thus also the Evangelist tells us that the Jews would have apprehended and restrained our Lord but they feared the people Mar. 12.12 So they would have dealt with the Apostle Act. 5.26 but that they feared lest they should be stoned This way of overcoming the world was figured 1. By Gideons victory over the Midianites 2. By Jonathans victory over the Philistins 3. By Jehoshaphats overcoming the Ammonites Moabites and Edomites 1. The Midianites came as grashoppers for multitudes and entred into the land to destroy it Judg. 6. And the Lord set every mans sword against his fellow even throughout all the
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will