Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
is the only ordinary way of humane knowledge in this life it 's necessary that if one must know them they borrow all such typical and parabolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for it is impossible saith Dyonisius Areopagita That the Divine Ray should otherwise shine unto us then as inveloped and hidden in variety of holy coverings So that the Reason why Divine Truths are hidden in mysteries is è necessitate materiae as the Philosopher speaks of the hair although in somewhat a different sense it proceeds from the matter it self But further as the hair is also a glory to the Woman 1 Cor. 11.15 though effeminate and womanish men have robbed them of that ornament so it is for the excellency and glory of Divine Truths that they be so hidden in mysteries Nature hath concealed her Treasures from open view for 't is from the worth of Gold and Silver that they are hidden under the barren Earth and from the worth of the Kingdom of Heaven that it 's a treasure hidden in the field Mat. 13. Thus Pearls are hidden in shels and under water And the Kingdom of Heaven is a goodly Pearl a Treasure a Pearl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels or rather in shells as the word properly signifieth And the Apostle may be conceived to allude unto the Pearl in in the shell 2 Cor. 4.7 unless we may think that he had reference unto Gideons light in earthen pitchers for so the Kingdom of God is the Kingdom of light as the Devils Kingdom is the Kingdom of darkness Col. 1. But that is but a needless and superfluous ornament that beside adorning is for no other use and therefore as the hair is a glory to the woman so 't is given unto her for a covering Ye know Precious Stones and Jewels are wont to be kept and conveyed from hand to hand not naked and openly but in Cabinets or Caskets or other coverings and this is the most profitable and pleasing way of conveying these precious Jewels these Heavenly treasures of divine Truth unto men saith Aquinas I spare to name those other reasons considerable in the persons both revealing mysteries and those to whom they are revealed and from whom they are hidden for these will be more properly and seasonably alledged for the proof of the following points Mean time that which hath been already delivered may suffice for the opening and confirming of the present truth That there is a mystery or there are mysteries of the Kingdom of Heaven whence it followeth undeniably 1. That there is a mystical sence of the Royal Law and Gospel of the Kingdom not that a mystical and spiritual sence runs collaterally along withal and every part of the literal sence that 's a conceit beyond all imagination 1. For some Scripture is so literal that it affords no mystical sence at all which is not expresly contained in the words themselves in their very next signification Such are the two precepts of Charity Thou shalt love the Lord thy God withal thy heart withal thy soul and thou shalt love thy neighbour as thy self Such is that precept of our Saviour believe in God or you believe in God believe ye also in me Joh. 14. yea the literal sense is of that latitude and extent that in it are at least virtually contained all things appertaining unto the whole faith and life of a Christian man 2. Again some Scripture there is so mystical that it hath no true literal sence at all such is Jotham's parable of the Trees consulting and choosing themselves a King 2 King 14.9 3. But a middle sort of Scripture there is that beside the literal sence hath also a mystical such is that of the Ceremonial Law and Historical part of Scripture one Example of either may excuse the rest Ye shall not break a bone thereof saith Moses of the Passover according to the literal sence Exod. 12.46 but that Law was mystically intended of our Saviour crucified our true Passover and so expounded by St. John 19.36 whose legs they brake not saith he that the Scripture might be fulfilled a bone of him shall not be broken which truly was hidden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Oxe and a Teacher And as this is observable in the Ceremonial Law so likewise in the historical part of Scripture to which purpose saith St. Gregory Dum narrat gestum prodit mysterium Psal 78.1 Out of Aegypt have I called my Son Hos 11.1 understood of Christ Mat. 2.15 Rachel mourning for her Children understood of their return out of Babylon Jer. 31.15 interpreted of Christ Mat. 2.18 ye have one notable place 1 Chron. 17. where the Lord saith of Solomon I will be unto him a Father and he shall be to me a Son This is quoted into Hebr. 1.5 and brought to prove Christ's Sonship or that he is the Son of God as purposely intended to be spoken of him who is the true Solomon the true Peace-maker the true Prince of Peace yea the true Peace it self Nor ought any one to be offended as if when we call the Spiritual and Mystical sence the true Sence and the Truth we should conceive the literal to be false for the Truth of God may be two wayes considered either 1. As it is opposed to falshood and lies thus the Truth and a Lye are opposed 1 Joh. 2.21 and he that tells lies and speaks truth Joh. 8. Or 2. As the Truth of God is opposed to types and figures for whatsoever is not the Truth is not presently a lye or false as some erroneously suppose Thus Daniel desired to know of the Angel the truth of all he saw Dan. 7.16 19. and 11.2 Thus the figurative Tabernacle is opposed to the true Heb. 8.2 The Holiest of Holies figuratively such to those which are truly holy Heb. 9.24 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 Not as if the first Creature were a false Light or the Manna which the Fathers ate a false Bread or either falsly so called but types they were and figures only of the True Light and the True Bread The ground of all this is There are mysteries of the Kingdom of God 3. So that the Word of God is not so plain perspicuous and easie as some conceive it to be No no for though I dare not say with St. Jerome that Nullus apex vacat mysterio yet well may I complain with him That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it some notwithstanding entertain so poor a conceit of this most mystical Art of life that it of all the rest is so perspicuous and so plain that after four years or less time spent in laying the grounds of Arts if so well without setting a part even so much more time for the
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
of the Woman and the Seed of the Serpent which is a lasting enmity Gen. 3. Revel 12. ult He himself hath commanded this contention 1 Tim. 6.12 Observ 1. Christian Religion is no easie no lazy profession wrestling requires all the mans strength fighting doth so Timotheus Observ 2. We learn from hence what is properly the Christian Faith not a belief that all things are already done to our hands so that we need do nothing Observ 3. We our selves must be active toward the conquest of the enemy and obtaining our own Salvation True it is that we have no strength of our own but the Lord lends us his Arm i. e. Christ See Notes in Isa 33.2 Doubt If then our power be of God and he help by his Arm and he work all our works what need we do any thing Deut. 33.27 The eternal God is thy refuge and he shall thrust out the enemy from before thee and shall say destroy them So needful that Salvation depends upon it 2 Cor. 1.6 Exhort Fight the good fight of Faith contend lawfully 2 Tim. 2.5 Confer 1 Cor. 9. Observ 1. It is not the Lords will that weak and impotent Mankind should maintain differences contend strive one with another he hath made all of one blood Truly such an Unity there ought to be in the Church that we ought to speak and think one and the same thing and Brother ought not to go to Law with brother But whereas graceless and ungodly men break the Peace of God and Peace among Men and Men become mighty hunters one of other God in justice often times dasheth unpeaceable Spirits one against another and raiseth up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defenders of the Peace and preservers of Mankind Observ 2. We are not to wrestle only with carnal sins See Notes in Zach. 7.5 6. Observ 3. We have no weak Adversary to deal withall 't is folly for us to think so Stultum est imbecillem fingere adversarium That 's the third sence of these words which I believe is the best though I reject not the other for so flesh and blood sounds weakness and the spirit and spiritual that which is strong Isa 31. 1 Cor. 3. Gal. 6.1 Ye that are spiritual restore c. Repreh Those who very undiscreetly afflict and crucifie their poor weak flesh especially on these dayes of Fasting and Humiliation and mean time neglect the roots of bitterness which lie hid in their hearts I beseech thee who ever thou art what hurt hath thy poor flesh done unto thee what hath it deserved at thy hand We blame the Papists yet many of us do the very same thing O how much better how much more wisely should we do if we would endeavour to extinguish kill and crucifie our vicious inclinations our sins rather than our weak flesh and blood that we would put to death the Ram rather than Isaac the Aegyptian rather than the Edomite the ill thief rather than the good we wrestle not only with the carnal lust More NOTES on EPHES. VI. 12 13. THese words contain a List or Catalogue of the Chief Commanders in our Enemies Army and an Alarm with the reason of it The Chief Commanders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities Powers Rulers of the darkness of this world The general under which they are all contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual wickednesses in heavenly things These several points offer themselves to our consideration 1. The world is in darkness 2. The Principalities and Powers are Governours of the world 3. We wrestle against Principalities against Powers against the Rulers of the darkness of this world 4. We wrestle against spiritual wickedness in high places or heavenly things 5. Because we have these Antagonists to wrestle withal therefore we ought to take unto us the whole armour of God that we may be able to resist them These names are understood by the Fathers and School-men to be meant of diverse degrees of Angels Ephes 1.21 Ye have Principality Power and Dominion The same ye have Col. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominions Prncipalities or Powers Of these I have spoken largely heretofore as understood of the good Angels here they are to be understood of the fallen and apostate Angels 1. Quaere what is meant 1. by the world 2. by darkness 3. that the world is in darkness 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to detain or hold the eyes from seeing so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dark and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold or detain as the fight from seeing they differ but in one point one from other We read of diverse kinds of darkness 1. Natural 2. Spiritual 1. The Natural darkness ariseth from interception of outward light 2. The Spiritual from the intervention of the heavenly and spiritual light the inward spiritual darkness is sin which because sometime the man is become one with it he is called darkness also ye were darkness Ephes 5.8 3. There is beside these darknesses another sort which we cannot call evil but such as are taken rather in a good sence Exod. 19.16 18. Psal 18.12 God made the darkness his hiding place He said he would dwell in the thick darkness What you have heard in the darkness that declare ye in the light Mat. 20. If a man shall consider the multitude of contemplations and knowledges of the Divine Nature which all the understanding of Man is not able to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegories he will say that there is darkness in Divine things See Notes in Mat. 13.11 The darkness here understood is that of sin In darkness there is 1. the obscurity of the medium 2. the objects hid in it 3. the eyes held by it 4. the man blind Isai 29.18 and Chap. 42.16 2. The Devils are Rulers of the darkness of this world Job 14.30 and 16.11 This is therefore to be understood with limitation not so as if the Devil had by right an Authority and Power over this world O no 't is a term of restriction Tenebrarum harum Rulers of the darkness of this world And so it is an unquestionable tenent that the Evil Spirits have their Rule and Power in this dark world Communis omnium doctorum est opinio quod aer iste plenus sit contrariis fortitudinibus Hier. Darkness of this world is twofold 1. Outward Isai 14. Lappi Finnones 2. Inward in every mans worldly mind For as the Lord hath put the Divine World in the heart of his Saints so hath the Prince of this world put the evil world in the heart of ungodly men Rulers of this world i. e. the lovers of it wicked men they are Rulers of that world whereof our Lord speaks the world knew him not Joh. 1. These evil Spirits differ from the good Angels by their want of light for whereas the Principles of an Angel are Body Soul and Spirit 1. The Body is wind fecit Angelos
their made holiness their false and erroneous opinions those Idols which every one hath made for himself they shall cast them to the Moles and to the Bats Esay 20. The Eagles feathers shall waste all the other feathers of the fowls of the air evil spirits The stone cut out of the mountain without hands without man's help shall smite the Image of Babel on the foot and break it to pieces Dan. 2.34 Observ 4. See then the transcendent and eminent prerogative of true Christian men and women that which is here ascribed unto the Son of God essentially is also spoken of them by participation they also are for ever Psal 37.29 The righteous shall dwell for ever namely in God's Tabernacle so Psal 61.4 I will abide in thy Tabernacle for ever and 89.36 The seed of the true David shall endure for ever They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever Observ 5. There is then no new truth concerning Christ but new discoveries of the old truth as the old fields yearly bring forth the new corn saith Chaucer No doth not our Lord tell us of a new commandment Joh. 13.34 A new commandment give I unto you that ye love one another c. Doth not the Prophet tell us of new things that shall appear Esay 42.9 And happily they have already appeared Doth not S. John tell us that the Revelation of Jesus Christ is of things that must shortly come to pass Revel 1.11 Hence it should seem to follow that Jesus Christ is not the same now that he was or will not be the same that he now is for ever Respon What our Lord calls a new commandment is indeed an old commandment ye read it given Levit. 19.18 Thou shalt love thy neighbour as thy self Shall we alledge yet a more ancient authority 1 Thess 4.9 Ye your selves are taught of God to love one another It 's a command natural like that Matth. 7.12 Whatsoever ye would that men should do unto you do ye to them A command most agreeable to man's nature who is naturally a tame and sociable creature delighting in society and company of his like which cannot be without the band of love which therefore God inwardly teacheth man through Christ his master Matth. 23.8 Who hath always had his delights with the sons of men Prov. 8.31 Whence we are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught this lesson by the God of nature to love one another Thus doubtless S. John understood it 1 Joh. 2.7 8. From the beginning i. e. from God and Christ himself who is the very beginning it self But why then is it called a new commandment 1. It 's therefore said to be new because it hath been long antiquated and out of use as it had been among the Jews long time and therefore when the Scribe asked our Lord what was the greatest commandment in the Law And he had answered The love of God c. Matth. 22. He adds ex abundanti The love also of our Neighbour a commandment so out of date among them that our Lord called it a new commandment and this is evident that they thought it lawful to hate their enemy when yet our enemy is contained under the name of our Neighbour and therefore commands us to love him Matth. 5. When therefore this commandment was out of use and practice among them and our Lord new urged it he calls it a new one 2. Besides under the Law they were so addicted to figures and types that they neglected the truth so that the Ceremonials had even eat out the Morals which therefore our Lord came to revive and of this S. John speaks 1 Joh. 2.8 .. 3. But there is a more Noble and Heroical degree of love according to which our Lord may be understood to call this a new commandment that whereby we ought to love our Neighbour even above our selves and of this S. John speaks 1 Joh. 3.16 Hereby perceive we the love of God that he laid down his life for us and we ought to lay down our lives for the Brethren And this seems to be the very sence of our Lord's word Joh. 13.34 As I have loved you I have so loved you that I have laid down my life for you and even so ought ye to love one another But in similitudes oftentimes 't is possible we may exceed the intention of him that made them doth the Scripture speak so much expresly Look Eph. 5.1 2. As Christ also hath loved us and given himself for us True But herein happily the measure and degree of love is not intended but only the affection To put this out of all doubt the Apostle hath this sence in so many words 1 Joh. 3.16 This then seems to be new No. This was even from the beginning for we are thus taught of God to love one another Ephes 5.1 Be ye followers of God as dear children and walk in love even as Christ loved us and gave himself for us and hereby perceive we the love of God c. Thus we are taught of God 1 Thess 4.9 And if this Commandment seemed new to them how much more may it seem new unto us in whom that prophecy of our Saviour is fulfilled because iniquity shall abound the love of many shall wax cold Matt. 24.12 Never in the Church did iniquity so much abound as in these last dayes and therefore never was Love so cold as now being contracted and drawn into every ones self and become self-love according to that of 2 Tim. 3.1 2. Here is iniquity abounding and that in the Church for in the world it hath been alwayes and by reason of this abundance of iniquity the love of many is waxen cold Insomuch that the Precept to love our neighbour especially with heroical Love and in the extent of it to love our enemies and to love one another as Christ hath loved us and given himself for us c. This to men falsly called Christians may seem a New Commandment whereas indeed it is not simply a New Commandment but a Commandment renewed 2. The like we may say of the Wisdom and Truth of God which is essentially Christ himself which is not then new when it newly appears but hath been from the beginning such is the wisdom of God 1 Cor. 2.7 The hidden wisdom which God Ordained before the world unto our Glory c. 3. Thus many Truths have been hid from Ages and from Generations as Col. 1.26 but what if they have been hidden were they therefore not before nay rather because they have been hidden therefore they have been heretofore Veritas in puteo saith Democritus Truth will be daily more and more discovered which by reason of iniquity yet lieth hid Isai 42.7 9. The Prophet speaking of Christ Behold the former things are come to pass and new things do I declare before they spring forth I will tell you of them 4. The like we may say
Gell's Remaines Or Several Select SCRIPTURES OF THE New Testament Opened and Explained WHEREIN JESUS CHRIST As Yesterday To Day And the same for Ever is Illustrated IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon In Two Volumes By the Learned and Judicious Dr. Robert Gell late Rector of St. Mary Alder-mary London Collected and Set in Order by R. Bacon Ph. Jerem. 6.16 Thus saith the Lord Stand in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest unto your Souls Vulgarium animarum oculi Divinitatis radios sufferre nequeunt Aug. LONDON Printed for NATH BROOKE at the Sign of the Angel in Cornhil near the Royal Exchange 1676. A PREFACE To the Candid and Christian READERS Men Brethren and Fathers OUr Saviour after he had fed five thousand with five Barley Loaves and two little Fishes gave commandment to his Disciples to take up the fragments that nothing be lost Joh. 6.10.11 12. And behold there was taken up twelve Baskets full much more at the last than appeared at the first This commandment hath touched and obliged us likewise to gather up these Remains of this Learned and Pious Author that nothing of his as much as in us was might be lost for we doubt not to affirm that they are of the same sort of Viands wherewith our Lord himself fed so many thousands in the Wilderness It is said very fitly for our purpose in the ordinary Gloss on that place that the five Barley Loaves were Vetus Lex the old Law contained in the five books of Moses and they are said to be Barley Loaves Quia Lex Cibus est Rudium Medulla hordei tenacissima palea vix separabili tegitur Because the Law is the food of the Rude and Weak the pith or inward part is covered with a most tenacious and scarcely separable husk or shell But behold in this Work the old Law is opened so as not only to become Food for Babes but strong meat for them that are of full age that by reason of use have their senses exercised to discern good and evil But though Fragments which Origen understands to be those more abstruce Divine and secret Mysteries which are usually made light of if not with contempt trod under foot by the more carnal and unspiritual and inconsiderate both Hearers and Readers yea and these as well of the Learned as the Unlearned sort and broken Meat yet such as have a good savour to them who have an hunger after the true heavenly Food that same panem super-substantialem we daily pray for Not indeed so prepared as they would have been had the Author himself lived to have brought them forth However they are no other but in the very Truth the same with his own Copy written with his own hand and faithfully transcribed for the Press Now that the Readers may not take offence that there are so many references in some of these Notes especially those on Matthew to others more fully speaking to the same thing they may and ought candidly to judge that the Author intended the publishing of them all that what seemed to be wanting in the one might be fully found made up in the other And this we doubt not but ye will find saving that I am to advertise you that though these are hitherto preserved yet many were to our great grief lost in the great hurry of that Fire which lately burnt this City some of them lying distant from the other so miscarried But through the mercy of God these like Moses having escaped the violence of the Fire as he did of the Water are here left as Monuments of God's Love to the World and in particular to this City to whom this Trumpet sounded Shrill enough that they might have heard it to their amendment and so their preservation for God Lightens before he Thunders but their Ears were bored before by others to their unutterable hurt and ruine But the City being now as miraculously restored to its former outward splendour as it was suddenly and to astonishment laid in Ashes This is in the other way of preaching the Gospel to them and the whole Nation the second time offered unto them in writing or print for so this Author gave heed unto that tripple command of our Saviour to Peter Pasce oves meos feed my sheep which some understand to be verbo vita scripto by word by life and by letter he hath taught this City by the two former already both which they may find a new imprinted for their use now in Letters and Syllables 2. Some may also take offence that especially in this Volume they meet with so many c's But they need not thereby be troubled for first the sence is good and entire without them and secondly what is wanting generally is either the full expressing of some Clause or Verse in the Scriptures which to have set down at large would have too much and unnecessarily enlarged the Volume especially considering that the most English Readers when they meet with any such they can either out of their memory or out of their Bibles make a supply 3. Some Apologie also may seem needful to the Readers for that they will find especially in the Notes on Act. 2.4 some very brief Repetitions of the same words and sence which they had read before But 1. though this the words of the Apostle Paul Phil. 3.1 may somewhat excuse who designedly did the same thing And though this may be taken for a defect or rather a redundancy yet the Reader is abundantly recompensed by the following Paragraphs which could not well come in their Order but by such a Repetition making way for them 4. It may be convenient also in this short Preface to give some account of the design of this Work which is chiefly intended to discover Jesus Christ who is the same yesterday and to day and for ever Heb. 13.8 which in brief is not only 1. Because as Irenaeus saith of the Scripture Vbique in sacra Scriptura disseminatus est filius Dei The Son of God is that holy Seed wherewith the field of the holy Scriptures is every where sown and overspread which our Saviour confirms by his Testimony of himself Luk. 24.25 26 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself even so in all Humility and Modesty the like in its degree may be truly said to be the scope of this whole Work But 2. Also and more especially because it was the first and continued design of this Author to reveil Christ and the Truth concerning him out of every Scripture whatsoever he treated of whether of the Old or New Testament And those Texts that seem at first sight to be barren and to speak least of that great Mysterie for so the Apostle calls it he finds even there by the Divine Artifice he had
be multiplied in infinitum everlastingly And 2. In regard of use this Grain nourishing and sustaining the Tabernacle of man's Soul Gold and Jewels and precious Stones only adorning and beautifying the outside of it And therefore God saith not to Israel thou shalt partake of the riches of the Land but thou shalt eat the bread of the â—â—nd Numb 15.19 And Psal 104.15 the Psalmist commends it unto us for strengthening of man's heart And the Reason is considerable in regard of God who makes bread to grow out of the Earth Psal 104. and feeds all flesh 2. And in regard of man's body which is like a ruinous building alwayes decaying and mouldring away and therefore alwayes hath need of reparation which the Holy Ghost implies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to eat and to underpropa building as with a shore or buttress which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 19.5 Comfort or sustain and support thine heart with a morsel of bread 3. That 's a ground of a third reason in respect of the nourishment it self which is fit to support the natural life by recreating and repairing the decayes of blood the vital and animal Spirits which it doth by the aiery parts of it mixt with the quintessence or common Spirit which fills all the World Wisdom 1. whence it is called the stay of bread Esay 3.1 and the staff of bread Ezech. 4.16 and 5.16 But this discourse is fitter for a Physician especially if we add that other excellency that it 's fit for Medicine and the cure of mans body as well as the nourishment of it Nor doth my Text allow me to dwell long upon this Argument but implies only that a man lives a kind of life by bread though not by bread only And that will appear whether we consider bread in it self or in the effect of it enlivening or giving life 1. As for bread in it self it 's a mixt body compounded of the elements and howsoever it hath a kind of life in it self yet it cannot nourish the body of man unless first that life be corrupted and dye in it And how comes that quickned again but through the Spirit of life that gives life to all things that live Much more how comes it to enliven or give life and that not only vegetative but sensitive also as 1 Sam. 30.12 This proceeds not from the essential principles of bread nor is it in the power of bread or any corporal food alone But as that Spirit which fills the World of all the Creatures animal or such as have sense hath taken up man for his Temple 1 Cor. 3.17 as the most excellent of them all And as among all the mineral Creatures or those that want life he manifests his glory most in Gold so among all the vegetable Natures or Creatures that have life and want sense that Spirit hath seated it self in that Grain that 's fittest for bread especially that of Wheat which is concluded by the Physicians to be the most convenient and best fitted unto the temperament of man's body which therefore doth praesentem referre Deum Whence we may well conclude that bread alone enlivens not It is thy grace O Lord that nourisheth all things and not the growing of fruits that nourisheth man c. Wisd 10.25 26. An evident Argument that man lives not by bread alone no not the natural life Wherein we must necessarily distinguish between the Elementary body of bread and that heavenly blessing in it imperted unto it by the Spirit of life as the Scripture intimates Esay 65.8 Mal. 3.10 Which is a forcible reason to perswade us to pray for our dayly bread although we have our dayly bread to bless our Table and pray for our meat although we have our meat and it stand ready for us upon the Table since there is so broad a difference between the bread and the blessing in it Our late experience proves this to be true when God for our sins sent a dreadful Famine in the neck of a devouring Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he took the staffe of bread and took the blessing from it unless our health and plenty have made us forget our God grow fat and kick if so fear and tremble lest if we forget his Mercies he remember us again with Judgments An Argument to convince Idolaters yea Atheists St. Paul makes use of it Acts 14.15 The living God which made the Heaven and the Earth and the Sea and all things that are therein Who in times past suffered all Nations to walk in their own wayes left not himself without witness in that he did good and gave us rain from heaven and fruitful seasons filling our hearts with food and gladness Add hereunto Acts 17.25 He giveth unto all life and breath and all things v. 27. That they might seek the Lord if happily they might feel after him and find him for this is the end why he gives us his outward bread for how heinously does the Lord our God take it at those Atheists and wicked mens hands who eat the bread of God and call not upon God ye may read Psal 14. and 53. Whereas he expects that this riches of his goodness should lead to repentance Rom. 2. That this corporal food should point us to the spiritual that the outward bread should guide us to the inward Since man lives not by the outward bread only but by every word that proceeds out of the mouth of God That 's the second Point Man liveth by every word that proceeds out of the mouth of God Whether this word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the outward word of Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and promise or the essential word of God 'T is true in both sences that man lives by every such word c. If we understand the word of commandment 't is either Mediate or Immediate 1. The mediate Commandment is a direction and injunction unto the Creature to feed man which Commandment in Scripture we find to be directed 1. Sometimes to the feeder And that either 1. Extraordinary as when God commanded the Ravens a Bird of Prey and fitter to feed upon our bodies than to feed them to bring bread and flesh to Eliah 1 Kings 17.4 5 6. or 2. More ordinary v. 9. When God commanded the Widow of Sarepta to sustain him 2. Sometimes this Commandment is directed to the nourishment it self as v. 14 15 16. Where thus saith the Lord God of Israel the Barrel of Meal shall not waste nor the Cruise of Oyle fail c. The like command no doubt the God of life gave unto that second meat which the same Prophet eat Chap. 19.6 7 8. For he went in the strength of that meat forty dayes and forty nights Such bread was Moses fed withall who stayed the same time in the Mount Sinai and neither eat outward bread or drank
of the Law introduced by the Scribes and Pharisees and to give the true sence of it 2. They who read the words thus it was said to them of old time understand the people and Auditors to whom these words were spoken and so the opposition seems to be very clear It was said unto them of old time But I say to you And although I deny not but that our Lord in this his Sermon intended to correct the false Glosses and interpretations of the Law imposed upon the people by the Scribes and Pharisees as I shall make it appear in due place Yet withal it cannot be denied but what our Lord saith was said to those of old time was often true and therefore not opposed as any false Gloss of the Scribes and Pharisees I need go no further for example then the words of the Text. It was said to those of old time so I will be bold to read the words Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement The former words are the very express words of the Law in Exodus and Deuteronomy and the latter words are consonant thereunto and neither of them contain any false exposition of the Scribes and Pharisees Obj. Howbeit here it will be objected what then doth our Lord oppose Somewhat no doubt he opposeth when he saith it was said to them of old time But I say unto you c. Answ I answer our Lord cites the Law as delivered by Moses and understood by the Scribes and Pharisees as also by many of the people even in Moses his dayes What then you 'l say doth he oppose or contradict Surely nothing at all in this Sixth Commandment For it 's certainly true that it was said to them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the Judgment Our Lord contradicts not this but he adds a farther meaning of this Commandment and the exposition of it as thus The Law saith indeed Thou shalt not kill c. But I say not only this but also whosoever is angry with his Brother shall be in danger of the Judgment c. Come we then to the Text it self these things were necessary to be premised because the like Speeches meet us often in this Chapter and what hath been said may be as a common light for the understanding of them In these Words from verse 21. to 26. inclusively is contained the Sixth Commandment and the penalty of it 1. The Commandment it self Thou shalt not kill 2. The penalty of the Commandment 1. Received by all Whosoever shall kill c. 2. Delivered by our Saviour v. 22. But I say c. To which he adds a Corollary of directions verse 23.26 In the Text you have these Particulars 1. Thou shalt not kill 2. Whosoever shall kill shall be guilty of the Judgment 3. This was said to them of old time 4. Our Lord saith to his Disciples Ye have heard that this was said to them of old time Thou shalt not kill c. 1. Thou shalt not kill The Words contain the Sixth Commandment Killing is a word of large extent as he may be said to kill who either justly or unjustly by Law or against Law takes away the life of another or casually or in a just War such as the Lord warrants But to kill is wilfully and felloniously to take away the life of another upon prepensed malice This Word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Exodus 20. and Deut. 5. The word to murder which our English Tongue borroweth of the Saxon Mordren signifies wilfully and felloniously to take away the life of another upon prepensed malice Whence our Lawyers have made the word Murdrum whereby they signifie murder which they acknowledg far more properly to signifie that fellonious Act than Homicidium or any other wayes they can express it And therefore our old English Translation of the Sixth Commandment is most significant and best expresseth the Text Thou shalt do no murder This precept prohibits the unlawful taking away the life of man ones own or anothers and commands the due preservation of it Now it is evident by what hath been already spoken on verse 20. and farther appears out of this verse and those following that our Lord 's main drift and scope is not to teach the outward Commandments or obedience to be performed thereunto which he supposeth But his main intent and purpose is to superadd and farther to teach the inward Commandments and to urge obedience to be performed thereunto I shall not therefore speak much of the outward killing and murdering or of the penalty annexed thereunto Only I shall briefly shew the scope and latitude of this Commandment The Scope is preservation of life our own and our Neighbours temporal spiritual and eternal Of this Commandment there is a Positive Negative Part. 1. Positive to love our Neighbour to wish him all health and welfare of this life and that to come to advance both re Consilio bono by our real help and Counsel to warn him of imminent evil to feed the hungry give drink to the thirsty cloath the naked visit the sick and imprisoned Matth. 25. The Negative part which is expressed in the Text prohibits killing of our selves or others yea wrath hatred envy unmercifulness These may be distinguished according to 1. The heart out of which murder proceeds Matth. 15. 2. The Words for there are killing words as Racha and Fool. 3. According to the Countenance Gen. 4.6 4. According to the deeds themselves as to smite our Neighbour wound him lame him poyson him famish him As concerning the Soul this Commandment hath an affirmative part and a negative 1. The affirmative part comprehends all those vertues and vertuous actions by which our Neighbour may be won unto God and his Soul saved as to provoke one another to love and good works Heb. 10.24 To exercise our selves to have a Conscience without offence towards God and towards men As concerning the Soul of our Neighbour such sins in this Commandment are forbidden as might scandalize our Neighbour in life or doctrine Matth. 18.5 to withhold the truth of God from men Prov. 29.18 Where no Vision is the people perish By this rude draught it 's evident that what David saith generally is in this Law verified Thy Commandments are exceeding broad And much might be spoken particularly touching the Duties of this Commandment and the sins forbidden by it But it 's clear and evident by what hath been already spoken Wherefore I shall briefly shew why the Lord prohibits murder and shall briefly make some Application of it and so follow our Lord's method in the opening the spiritual meaning of this Commandment 1. As for the reason then of this precept outwardly understood Thou shalt do no murder though the divine authority prohibiting it and
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
Glos interlin duritiam cordis à te repellis put away from thee hardness of heart 4. Because we are enemies to the Father and to the Law if therefore God the Father and his Law be an adversary unto us The Law was given because of transgression and the Prophets are the Fathers truch-men and interpreters of the Law unto men and lay the Law unto them Hast thou found me O mine enemy Jeremiah a man of contention to the whole earth Jer. 15.10 5. It is our duty to be reconciled unto the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be at agreement be well minded to the Law 6. The Law saith not that the adversary should agree with us but he adviseth us to agree with our adversary and the same reason there is of the Prophets Jerem. 15.19 Let them return unto thee but return not thou unto them The Law which is our adversary cannot abate one iota or tittle of the rigour austerity and strictness of it That is not said to agree with us but we are commanded to agree with it When the Government of Rome was changed from a Monarchy to a Republick under Consuls the young men of Rome attempted to recover the former Government under Kings Livy tells us this reason among others that Kings might be of a flexible disposition sed Legem esse rem inexorabilem that the Law is inexorable certain it is the Law of God is inexorable inflexible that cannot possibly be changed to agree with us so are the Prophets The Courtier would have bent Micaiah to the word of the false Prophets 7. But the Law and the Prophets are adversaries unto us while we are yet in our sins See Notes on Hebr. 1. Obser 8. The Law is with us and we with it in the way of sinners So St. Paul tells us Rom. 7.1 Know ye not brethren for I speak to them that know the Law that the Law hath dominion over the man as long as he liveth while we live i. e. while sin lives in us and we live in it the Law is alwayes checking controuling correcting reproving us endeavouring to bring us off to compliance with it to consent and agree with it thou must expect no other measure from the Law while thou livest But the time will come when thou wilt not live when thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well minded to the Law St. Paul was in this condition who had the mind of Christ 1 Cor. 2. ult I live not saith he but Christ lives in me Gal. 2.20 Repreh 1. Who agree with men their adversaries and will not run the hazzard of the Law but will not agree with God the Father and the Law of God but stand out and will not compound their Debt our Lord tells a Parable Luke 16. Repreh 2. Who agree and are of one mind with the Devil himself who is the adversary of God and his People Make a Covenant with Hell and Death Esay 28. The strong man keeps his Palace and all his goods are in peace his anger his envy c. O the folly of wicked men they condescend to any conditions that they may agree with the Devil 1 Sam. 11. even to the putting out of the eyes of their understanding even to the death of their first born Doth the Lord require any such condition agreement with him Jerem. it came not into my heart Do thy self no harm Acts. Sheba must loose his head Exhort Agree consent unto the Law that it is good Means Indirect The fail lies on our part remove what hinders this agreement Thou must end this Controversie either by composition or by opposition A man out of his way will make haste to get into it again The Lord complains often that his people turn aside quickly out of the way Exod. 32.8 Judg. 2.17 And therefore it is but equal â—hat he be importunate with us to return into his way yea it is his mercy that he is so 2. Agree quickly while thou art in the way with him The later words explain the former we are said to do a thing quickly when we are not long a doing it Do before all other things as before sacrifice What is this way It 's commonly said that it is the way of this natural life or while we live in this World and one of the Ancient Fathers consents adversus in via quia incertum tempus vitae praesentis and another saith as much festinandum ad Amicitiam amicorum quamdin vivimus upon whose authority some have built that distinction of via patria the way and the Country understanding by via the way the natural life of man in this World by patria they would understand that is to come But I do not believe that there is any Scripture which will warrant that distinction in such a sence nor any Scripture that calls the natural life a way It is true the eternal life is called patria a Country Hebr. 11.14 but the natural life is never called via a way to that Country but the godly life the way of God's commandments the way of life Prov. 15.24 The sober righteous and godly life that indeed is the way to the eternal life the heavenly Country This is not the way for if agreement be to be made at any time within the compass of this life than at the end of it How then shall many greater things be done afterwards What way then is this in the Text We shall know that if we consider who this Debtor is to whom God the Father the Law and Prophets are opposite to whom the Law of God is an adversary Surely the Law is not an adversary to him that walks in it that consents unto it that it is good John 14.21 He that hath my Commandment my Father will love him He therefore whom our Lord directs is out of that way he walks not in God's way and therefore the way wherein he is must be the way of sinners Psal 1. the way that is not good In the way of sinners that 's the way here meant herein our adversary the Law meets us thou art in the way with him what is the Law here in the way of sinners Yea as an enemy as an adversary to it and to them that walk in it 1 Tim. 1.9 10. Whatsoever is contrary to sound doctrine or rather healing doctrine Ratio Quickly the Adversary is importunate and there 's great Reason he should be so 2. The business requires haste we must leave off our sacrificing to God to do it 3. The danger is near the Judge standeth at the door and the way of sinners leads to the Judgment Luke 12. 4. The sooner we agree with the adversary the sooner he agrees with us Thou meetest him that worketh righteousness Esay 65. I said I will confess and thou forgavest When Nathan had charged David he consented presently as soon as Nathan answered The Lord hath done away thy sin Obser 1. There is a time when every
him in the Margin they asked him of peace This Salutation was wont to be of equal extent with their love being confined to their own Nation so was their Salutation also 4. If Christ's Disciples salute their Brethren only what do they more Our Translators add here a Supplement than others which although it be true yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed in opening vers 20. is somewhat that is excellent and so we may understand the words here what excellent thing do ye Obser The Lord requires and expects of his Disciples that they be an Excellent People that they do somewhat more than others do Hence it appears that the Lord requires Salutations not only of our brethren and friends but also of others They are such as win and maintain love among men how else had the people of God lived among their enemies how else did Paul become all things unto all men had he not complied with them 1 Cor. 9. Repreh Those who are wanting and faulty in this duty of Salutation and bring in among Christians an unfriendly and unchristian behaviour without common expressions of love and friendship directly contrary to what our Lord here requires He requires a greater measure of love and expression of love in honouring of men 1 Pet. 2.17 Loving all men saluting all men These restrain their love to a few of their own and their expressions of honour and love in salutations What they are wont to say that they bear an inward love and honour unto all it 's as much as if they said nothing at all for the nature of honour is outwardly expressed in the signs of it and the inward love and affection is declared in outward salutations suitable thereunto as 't is evident to common sence and needs no further proof so that such behaviour is at least a great weakness And truly I pity them who needlesly yea contrary to the Rule of the Word bring inconveniences and mischiefs upon themselves and scandalize the Christian Religion as if it were a rugged unmannerly and uncivil Religion whereas it is most civil and debonaire and lovely and winning in the whole world What they say that men ought not to look for and receive honour one of another is true and they scruple to give that which others may not receive I Answer let men do what becomes them whatever becomes of what they do But if men do what they do out of Judgment and pretence of Reason let them know it's scandalous to the Christian name and utterly a fault among them that whereas they would seem to bring in a greater eminency and excellency of Christinity among men then hath been before in the world they render themselves blame-worthy in that they make men believe that the Lord required a rude inhumane morose and cynical behaviour yea and they cause that which is good in them to be evil spoke of Be ye therefore perfect as your Father which is in heaven is perfect These words contain the conclusion of our Lord's Exposition of the common Law of Love especially the love of enemies which contain these Five Divine Truths 1. Your Father is in heaven 2. he is perfect 3. be ye perfect 4. be ye perfect as your Father which is in heaven is perfect 5. your Father which is in heaven makes his Sun to rise upon the evil and upon the good c. patrizate igitur be ye like your Father Be ye perfect therefore as your Father which is in heaven is perfect I might thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I shall for brevity sake speak of them all in one Divine Truth as it is inferred out of the former doctrine of which I have already spoken as it lies in the words Because your heavenly Father is perfect be ye therefore perfect as he is perfect Wherein we must enquire 1. what is meant by perfection 2. how we are to understand perfection as our Father in heaven is perfect 1. By perfection here we are not to understand only sincerity which is opposite unto hypocrisie But here must be understood a full compleat and absolute perfection for our Father which is in heaven is here said to be perfect and so he is both in his Essence and Attributes and in his Works Deut. 32. His work is perfect our Translators were well advised of this and therefore they could not here juggle with us and impose other names upon this most eminent duty as elsewhere they do when they turn Jacob was a plain man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man and turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled unspotted unfeigned upright Perfectum est in quo omne illud est quod melius est esse quà m non esse For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation which is understood even in the lowest and weakest Duty as in a good Will it 's required that we be Sincere and not Hypocritical and in the passage out of the sinful Life it 's necessary that we be Sincere and Upright Thus when the Sons of Israel came out of Egypt they brought their dough unleavened which the Apostle interprets Sincerity and Truth 1 Cor. 5. There is a Perfection 1. according to Time and 2. according to Nature 3. according to Universality 1. Perfection according to time is a resemblance in all the parts unto our Father who is in Heaven As a Child new born hath all the parts and members inward and outward of a perfect man and he may be truly said to be perfect in his kind 2. A perfection according to Nature when whatever is due to their Nature is in it 3. A perfection according to Universality so God alone is perfect 2. How must we understand that comparison Be perfect as your Heavenly Father is perfect I Answer even as it lies in the Text what need any other Exposition of it Such a one is perfect as God is perfect when he hath attained to that due to his Nature as God hath that which is due to his If the Child now like his Father in all parts and members inward and outward should so continue and not grow up in stature and birth and quantity and in some good measure should be like unto his Father what would ye think would ye not believe that he would be a very Dwarf a Monster in Nature would ye not think as some do that the Child were bewitcht and some ill eye or other had been upon him Now then look into thy self and consider whereunto thou art called and what thou professest and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ a perfect man Eph. 4.13 and judge and speak truly of thy self art thou not an arrant Dwarf a Monster in the Divine Nature hath not some or other bewitcht thee Gal. 3.1 that after so much hearing thou art yet like a child of a span long Lam 2. Reason is in the Text
verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow workmen for the yoke joyns the beasts together in the same work as in bearing and drawing And what is their burden What else but God and Christ himself 1 Cor. 6. Portate Deum in corpore vestro they are his Charriots which carry him Cant. 6.12 It is the speech of Christ My soul made me like the Charriots of Amminadab the Margin better My soul set me on the Charriots of my willing people who are willing yea willingness in the abstract in the day of his power Psal 110. peaceable one with another under the same yoke and therefore the Lord calls the Church Shulamite or Shulamitess i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek interpreters turn it peaceable and making peace All engaged in one common design against their common enemy the Devil and therefore when they are come to Christ they are joyned unto an innumerable company of Angels Heb. 12.22 Machanaim 3. The yoke joyns those together in the same work who are otherwise different one from other as the high and the low the rich and poor Jam. 1.9 10. Let the Brother of low degree rejoyce in that he is exalted but the rich that he is made low Obser 1. Christ Jesus hath his yoke Obser 2. The Doctrine of the Gospel is not a Doctrine of Libertinism Obser 3. The Gospel is a Doctrine that must be taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up my yoke Obser 4. The Gospel must be born upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super vos V. L. it 's a Doctrine that makes us conformable unto it Rom. 6.17 Exhort Let us take the Lord's yoke upon us This cannot be done unless the yoke of sin be removed of which Lam. 1.14 See Notes on Zach. 7.5 6. Obser 5. The Lord requires that they who bear his yoke learn of him that may be understood either that they be his Disciples and submit themselves to his Discipline and teaching and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn is absolutely taken Joh. 6.45 1 Cor. 14.31 1 Tim. 2.11 and for their encouragement he tells them that he is meek and lowly of heart or else the word may be used with reference unto a certain special lesson that they are to learn of him as meekness and humility both senses are good 1. The Lord Jesus requires that we yield and give over our selves to his Teaching to become his Disciples to learn of him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is absolutely taken as above This teaching of Christ is either immediately or mediately for the Lord hath appointed and given Ministers unto his Church Eph. 4. It is true indeed that God hath given such Teachers but 1 Pet. 4.11 So that he speaks not but Christ in him and by him 2. This manner of teaching is not perpetual but until a certain time See Notes on Psal 90.12 How doth the Lord give Rest unto the labouring and burdened Souls Answ By revealing unto such the Righteousnes of Faith See Notes on Psal 94.12 Rest what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cessation from what before disquieted which is properly the burden of sin and unrighteousness now as the unrest proceeds from the unrighteousness so the Rest from the Righteousness which is indeed Christ himself Heb. 3.14 Reason The Lord Jesus is foreshewn by the Father to be he who shall finish Transgression Dan. 9.24 He is the Righteousness it self 1 Cor. 1. whose proper effect is Peace Esay 32.17 Rom 5.1 See Notes on Psal 94.12 Obser 1. The Ungodly and Unbelievers who come not who believe not in the Lord Jesus nor obey him they have no Rest See as before Obser 2. The miserable condition of all ungodly men Obser 3. The blessed state of all Believers and Obedient Ones who come i. e. Believe and Obey the Lord Jesus they have Rest even then when all the world wants it See as above Obser 4. Note the goodness of God in this that he gives the man no Rest while he is in his sins See ut supra Obser 5. Observe in our Lord Jesus the accomplishment of all his Types which promise that Rest which he alone fulfils Such was the Sabbath said to be in the end of God's works wherein God Rested Gen. 2.3 Joshuah saith that God had given it them Josh 22.4 and David Psal 95. and Solomon 1 King 8.59 which really and truly was not accomplished otherwise than in Christ in whom God wrought all his works and ended them all Who is the true Jesus or Joshua the true David the true Solomon And this is the subject of the Apostles dispute Heb. 3 and 4. Repreh 1. Who are weary of their rest See as above 2. Who set up their Rest before the Lord gives them Rest 3. Who harden their hearts and believe not the true Rest 4. Who set up their Rest in sin The means whereby this Rest may be obtained our Lord directs unto in the next point Take my yoke upon you for my burden is light c. Obser 1. Note hence who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Rabbi or Teacher who but the Lord Jesus Mat. 23.8 See Notes on Psal 94.4 Obser 2. A Christian man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See as above Obser 2. All the people of God are generally Learners and Disciples and it is truly said of them all Joh. 6.45 That they are all taught of God howbeit they are not all of one form nor are they all taught at once one and the same lesson 1. There are Disciples of the Father who learn of the Father 2. There are Disciples of the Son who are taught by the Son 3. There are also Disciples of the Spirit who are taught by the Spirit And one of these prepares his Disciples and fits them for the other the first for the second and the second for the third And these are the three Dispensations the three Forms the three Classes in God's School I read of no other Classes in the Scripture Worldly Policy may invent other Classes not to be found in Christ's School The Father is the Spiritual Teacher Mat. 23.9 The Father trains up his Children under the correction and instruction of the Law and under that yoke and heavy burden they travel labour and are heavy laden of whom ye heard in the first point of this Text Concerning these the Father saith Esay 8.16 Bind up the Testimony Seal the Law among my Disciples The Father commends these his Disciples unto the Son according to what our Lord saith Every one who hath heard and learned of the Father cometh unto me Joh. 6. John a Teacher from the Father commends his Disciples to the Son who acknowledgeth him Joh. 1.38 and calls him Rabbi The Son of God having received the Spiritual Children of the Father Joh. 17. He becomes their Spiritual Father and
man will confess it 's so generally granted in all Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia in sese virtutes continet omnes In Righteousness all Virtues and Graces are contained we must then depart from evil Now though all grant this yet they will have the evil without them yes by all means if such great men were removed if all the Pictures and Images were broken Truly Beloved many great Ones and their Power hath been removed it was conceited if the High Commission and Star Chamber were put down and the Bishops deprived of their Robes all would be well All this was done and that perhaps deservedly yet look into the lives of men are they not as unrighteous as ever they were is' t not notoriously known and do not some speak it out boldly that they may now whore be drunk do any thing and no man will call them into question Have not your selves heard it and truly too spoken out of this place by another that the lives even of Professors hath been worse since that power to curb and check them hath been removed O Beloved except that great man of sin within us except our own unrighteousness our pride our enmity our malice cover them with what specious names we will except our unrighteousness be removed it 's to small purpose unto us what ever is removed without us we may for all that be no subjects to Christ 2. The second Imperial City is Peace a peaceable life wherein we must serve Christ the Laws of this City are extant before hand Mat. 5.22 I say unto you whosoever is angry with his brother shall be in danger of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not extant in any old Copy saith St. Austin and Jerome nor is it extant in the Vulgar Latin or if it be added as in some Copies it is it signifieth rashly and without measure as well as without a cause vers 39. I say unto you resist not evil vers 44. I say unto you love your enemies c. Rom. 12.17 21. These Laws are indispensible by any power on Earth Do we in these things serve Christ then are we his Subjects then he reigns otherwise not I appeal therefore to thee whoever thou art Can'st thou be a Subject of Christ and yet hate any man it 's impossible St. Paul reckons these Affections among those who are without the Kingdom of Christ Tit. 3.3 4 5. Can'st thou say yet that thou art a subject of Christ yet nourish and harbour contention and bitterness against thy brother The Apostle gives thee the lye Jam. 3.14 If ye have bitter envying and strife in your hearts glory not and lye not against the truth But thou wilt say thou may'st hate God's enemies 't is true begin then with thy self why am I one of Gods enemies The Apostle Col. 1.18 19 20. having spoken of Christ and his Kingdom vers 21. he tells us who are his enemies and vers 22. who are his friends let me therefore ask thee dost thou commit evil works questionless thou art Christ's enemy and wilt thou hate Christs enemy when thou art in the same condemnation Object But I am reconciled Then thou art an holy man unblameable and unreproveable in Gods sight if so thou wilt hate no man Tit. 3.3 4 5. O Beloved our unpeaceableness hatred envy declare plainly we are not Christs Subjects nor doth he reign over us who then reigns over us His Servants and Subjects we are whom we obey surely if we be such as delight in unpeaceableness war and contention we are the Subjects of Abaddon and Apollyon Apoc. 19.11 But we serve Christ So the Samaritan woman thought Joh. 4. but our Saviour tells her vers 22. Ye worship ye know not what surely we worship not the Son of God but the Son of Tabeel Esay 7.6 who this is no man knows Chald. Paraphrast Regem qui nobis bonus sit commodus a God that will fit our condition such a God as we our selves are we think wickedly that God is such an one as our selves Psal 50. We worship Rezin Esay 8.6 who is that even our own pleasure and delight the Son of Remaliah the great high God of our own choosing and neglect Siloah i. e. by interpretation Sent Shilo which is the same this King whom the Father hath sent to reign over us And if our own pleasure rules we crown Christ with thorns and make him serve with our sins and say in our life we will not have this man to reign over us Luk. 19.14 yea we say as they in Jeremy 44.16 yea we Crucifie our King Jam. 5.5 6. and then that fearful threatning belongeth to us Esay 8.5 6 7 8. and that Luk. 19.27 The same Subject continued on JEREMIAH XXIII 5. He shall reign a King and prosper and shall execute judgment and justice in the earth IN which words we have the promise of a King and the manner of that King how he shall administer his Kingdom 1. As touching himself He shall prosper 2. As concerning his Subjects He shall execute judgment and justice in the earth 1. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our last Translators turn here He shall prosper they turn it elsewhere to deal wisely or prudently and indeed the word signifieth both and is accordingly rendred by the LXX sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand and divers words of that nature sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prosper or have good success The very ancient English Translations have it thus He shall prosper with wisdom and so it comprehends both the sences of the word and yet they express not the full meaning of the word for we may add hereunto that signification which ariseth from the conjugation here used Hiphil according to which it signifieth to make wise and prosperous And so the full meaning of the word is this He shall prosper with wisdom and shall make his Subjects wise and prosperous wherein though I vary somewhat from our last Translation yet I hope no understanding Auditor will take exception since the word is of larger extent as the very same Translation testifieth in divers places And I follow the Example of three Ancient English Translations which I tell ye the rather because some suspect danger of Popery so often as they hear any differing from the last Translation not considering that there were Learned and pious Protestants before the last English Translation was in being and they Authors of very excellent Translations nor that while they avoid one kind of Popery they run into another It is one main part of Popery to adhere to the Vulgar Translation so that though the Original it self differ from it yet the Authority of that must not be questioned Evertit in that is for everrit domum so it seems do these men adhere to the last English Translation what 's their Argument because we shall then resolve all into the Authority of
and to humble thy self to walk with thy God He hath taught us these Lessons have we learned them when we have practised these he 'l give us more particular counsel touching our present estate yea our King hath given us counsel touching it read Esay 30. Jer. 8. so he adviseth Josh 1.7 8. This is your wisdom Deut. 4.6 Keep therefore and do them for this is your wisdom Means 1. Remove self-conceitedness 2. Cease from thine own wisdom be not wise in thine own eyes be a fool in this world that thou mayest be wise such a fool was Michajah he had good advise given him to be discreet Such a fool was St. Paul and the rest of the Apostles we are fools for Christ's sake Such fools are many faithful Ministers of the Word who will not be the servants of men but the servants of Jesus Christ no not to gain the applause and approbation of men by preaching unto them smooth things Observe the reason of that wisdom which is in faithful men the wisdom it self Christ himself instructs them See Notes in Joh. 1.12 I will give you a mouth and wisdom which none of your adversaries shall be able to withstand Repreh This reproves those Rebels to Christ who would prosper fain but yet will not follow the counsel of God's wisdom such were the Jews in their times Esay 30.1 Wo to the Rebellious Children saith the Lord who take counsel but not of me c. vers 2 3. and what comes of it shame vers 5. And what was God's counsel which they rejected vers 7. God had cryed to them Their strength is to sit still and therefore vers 15. In returning and rest shall ye be saved Observe a compendious way of thriving growing rich and prospering what else is it but hearkning to the Divine Wisdom of Christ our King He prospers and makes his Subjects wise and prosperous This were a good Gospel indeed and good news to every man who will shew us any good Psal 4. The custom of this covetous Age hath perverted our Nations sence of the true Riches abased our thoughts and drawn them down to the Mammon of iniquity which was indeed Godliness with contentment which is the greatest gain 1 Tim. 6.6 And wherewithal should we be content vers 8. having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and rayment The words signifie the meanest and most ordinary Jacob conditioned with God for no more It is Godliness then that is the true gain and the Good man is the Godly man though the custome of speech hath carried it otherwise that the rich man is the good man and the richer the better man it 's an evident sign what men count goodness out of the abundance of the heart the mouth speaketh But the time is now coming when that other true wealth will be esteemed the riches of Gods Grace Eph. 1.7 the riches of Christ Eph. 3.8 The riches of the full assurance of understanding Col. 2.2 And he shall be accounted a rich man who is rich in faith Jam. 2.5 rich in good works 1 Tim. 6.18 and rich towards God Luk. 12.21 And truly Beloved this very time wherein we live is the most seasonable for the purchasing of this wealth is it not your own rule 'T is most seasonable to buy commodities when they are most cheap especially if they will last All these commodities they are lasting everlasting and as cheap as may be Confer Notes on Psal 112.9 II. He shall do judgement and justice in the Earth WHerein we must enquire 1. What is meant by judgement and justice 2. What it is to execute them We may consider these either 1. Severally or apart or 2. Joyntly These two meet us often together in Scripture and according to divers opinions receive divers interpretations with which I shall not much trouble you but name only such as fits this Text. It is by many conceived that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere the publick execution of judgement upon malefactors and evil doers and that by condemnation is to be understood and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood the defence of just and good men from the injury of evil And so we often find the words used as 2 Sam. 8.15 David reigned over all Israel and David executed justice and judgment among the people 1 King 10.9 Therefore the Lord made thee King to do judgment and justice Esay 16.5 In mercy shall the Throne be established and he shall sit upon it in Truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Jer. 21.11 Touching the house of the King of Judah hear ye the word of the Lord Thus saith the Lord Execute judgment in the morning thus it belongs to Christ but if it were only so then should judgment and justice be proper only unto Governours Magistrates and Princes to whom properly execution of judgment and justice appertains But these Two meet us often elsewhere in Scripture where they belong as well to private persons as Gen. 18.19 I know that Abraham will command his Children and his houshold after him to keep the way of the Lord and to do justice and judgment Esay 56.1 Keek ye judgment and do justice it 's a precept common to all And thus also Christ as a King promotes judgment and justice among his Subjects Let us consider them 1. Severally and apart so Judgment is taken either 1. Largely and so it signifieth all duties of all men Psal 37.28 depart from evil and do good for the Lord loveth judgment 2. More strictly as it notes that which may be exacted of any summo jure by rigour and strictness of justice And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Jam. 2.13 judgment without mercy In the former sence it belongs to all and every man Mich. 6.7 In this latter it belongs to Kings and all in Authority when they have to do with incorrigible malefactors Righteousness also is more largely taken and so it contains all Virtues and Graces or else it hath a more special signification and so it is either 1. Distributive or 2. Commutative Distributive belongs to the Magistrate or whosoever is in Authority to distribute punishments and rewards or Commutative and so it is that justice which regulates private persons in their Commerce and Trade But because the mercy of the Lord is over all his works and the way of the Lord is judgment and justice Gen. 18.19 judgment is here not ordinarily to be understood in the rigour of it as opposite unto mercy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay of mercy and therefore judgment is often taken for equity Esay 30.8 Therefore will the Lord wait that he may be gracious unto us and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgment not in thine anger i. e. moderately
We know the hidden Truth would God we did for discovery of this let us know and be assured that the knowledge of Divine Truth is hidden in parables See Notes on Marc. 4.11 That we may hear the Lords voice declaring hidden things The tumults and hubbubs in the world must first be quieted and stilled See Notes on Zeph. 1.6 7. Besides these two other great impediments must be removed which hinder our understanding of these hidden things 1. Carnal affections and Lusts 2. Carnal thoughts concerning Christ 1. Wisd 1.4 In to a malicious soul wisdom will not enter nor dwell in a body that is subject unto sin Qui bonus est hauriet sibi gratiam à Domino 2. Carnal thoughts concerning Christ See Notes on Marc. 4.11 NOTES AND OBSERVATIONS UPON MATTHEW XV. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies OUr Lords explication of this Parable propounded vers 11. at Peters motion vers 15. of this parable he gives the sence vers 17. which he illustrates in the Text by an enumeration of some particulars whereunto St. Marc. chap. 7.21.22 23. adds more The Text consists not of many words but almost every one contains much matter in it for it may be considered in it self or with reference unto the former words 1. In it self it hath in it somewhat general as evil thoughts which belongs to the last consideration and have influence upon all the particulars following Somewhat more special which concerns either the second Table of the Commandments as we call it or the first They which concern the second Table of the Commandments are what are prohibited in the sixth Commandment as Murders in the seventh as Adulteries and Fornications in the eighth as Thefts in the ninth as False witnessings That which concerns the first Table in the third Commandment as Blasphemy The words are all plural for though we have in our last Translation false witness in the singular in as many Copies as I have seen the Original Greek and V. L. hath it and all the rest plural In the Text then we have these Divine Truths 1. Out of the heart proceed 1. Evil thoughts 2. Murders 3. Adulteries and Fornications 4. Thefts 5. False witnessings 6. Blasphemies 1. Out of the heart proceed evil thoughts Quaere 1. What is here meant by the heart 2. What are the thoughts 3. What are evil thoughts 4. How evil thoughts proceed out of the heart 1. The heart is sometime taken more specially for the affective part of the Soul and so it is distinguished from the Will and from the mind Mat. 22.37 2. Sometime it 's taken more generally for all those parts of the Soul and for the whole inward man whence we read of a wise and understanding heart thus in the parallel place to the Text Marc. 7.21 23. what we have here from the heart is there from within And thus largely the heart is here taken when it 's said that from the heart proceed evil thoughts The thoughts are inward acts of the reasonable soul which may be considered either 1. abstractly in themselves as they are without converse with and influence upon the affections and receive no taint from them and so they may be said to be indifferent such are those which befall men waking like dreams These though we cannot call them evil because they receive no corruption from the evil Will and Affections yet without doubt they are great impediments unto our proficiency and growth in Grace yea and too evident a sign of an empty heart that is not filled with the love of God for if the heart be full Intus existens prohibet alienum or 2. Thoughts may be considered concretly as they excite and stir up affections either to good as concerning our God and the eternal state of our Souls and so consequently the thoughts are good I said or thought I will look to wy wayes or 2. as they move us to evil so they may be called evil thoughts so that the good and evil thoughts receive their tincture and name from their objects whereabout they are conversant and busied but because as Scire malum non est malum so scire bonum non est bonum We must understand that thoughts are either speculative or practical 1. The speculative thoughts being busied about evil it is not necessary that the thoughts themselves should be evil for God himself is said to know the vain and sinful thoughts and actions of men when yet his thoughts are no more tainted by the evil than the Sun by the shining on a dunghill but in us even speculative thoughts of evil may minister occasion of evil Job 31.1 Why should I think upon a maid 2. As for the practical thoughts about evil which proceed to delight and consent in the evil there is no doubt but they are evil 3. The evil thoughts are said to proceed out of the heart i. e. from the perverse and corrupt heart of man wherein they are hammered fashioned and forged whence they are made up into idle vain and corrupt words and sinful actions Obser 1. What is the basis and foundation of all affections and actions in us and proceeding from us even the thoughts good and evil Obser 2. Hence we note a determination of that great Question controverted by the Ancient Philosophers and Physitians concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principal or as Tully calls it Principatus that supreme and principal part of the Soul the thought Many with Plato have thought to be the head which therefore the Chaldeans call Arx totius corporis Regia Capitolium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith Laertius which Plutarch renders and explains thus The Stoicks say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal part of the Soul is that which makes the imaginations assents senses and appetites whence proceeds and ascends the Rational which saith he is in the heart I shall not repeat the manifold Opinions of the Ancients Others with the Stoicks rather place it in the heart and herein the Stoicks agree with Christians for so we read of thoughts and imagination wisdom and understanding ascribed unto the heart The evil thoughts are first in the heart before they proceed out of it nothing comes out of the sack which was not before in the sack The evil thoughts enter into the heart before they proceed from the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord saith that evil thoughts proceed out of the heart he knows the hearts of all the Children of men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undeniable argument of Christ's Deity for since God alone knows the heart 1 King 8. if the Lord Jesus know them then must he be God Mat. 9.4 Marc. 12.15 Luk. 9.47 11.17 Note hence what a treasury of wickedness the heart of the sinful man is there are in it many kinds of evil thoughts of murders adulteries fornications c. every
nor speak evil of their neighbour their habitation and dwelling place is God himself Psal 90.1 In him all their works are wrought Joh. 3.21 and lying lips are an abomination to the Lord Prov. 12.22 He is a God that hath no pleasure in wickedness nor shall evil dwell with him Psal 5.4 Their dwelling is in God who himself is love and love thinks no evil either to speak it or do it 1 Cor. 13. They are in him that is true 1 Joh. 5.20 and nothing false can proceed from him that is true no lye is of the truth 1 Joh. 2.21 They do no iniquity nor speak lies nor shall a deceitful tongue be found in their mouth Zeph. 3.13 Their yea is yea See Notes on Esay 65.16 No evil can dwell with him They are tender of the name and reputation of their neighbour they are single minded and have no guile in their spirits and as their own sins are covered so they cover the sins of others with the covering of a loving spirit Prov. 10. Repreh The false witnesses out of whose heart proceed the false testimonies against their Brother who out of pride envy and partiality censure and give sentence of their neighbours life and actions They seek their own honour among men by the defamation and slander of their neighbour as the Pharisee makes the Publican and his life a foyle to set off the glory of his outward and ceremonial service of God before men like him that climbs up a steep hill he treads down and tramples on all below him and layes hold on he does palpare he flatters all above him he receives all misreports against his Brother that tend to his dispargement he perverts all that 's good as done to a wrong end encreaseth and doubles all that 's evil he interprets all that 's doubtful to the worst and though every thing saith Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and may be taken as well by the right as by the wrong he looks at his neighbours doubtful actions as at side pictures with an evil eye for evil and would rather on the wrong side behold an ugly monster than on the right side a comly countenance I know well what the pretence of these men is they defend themselves with a colour of truth like those Mat. 26.60 false witnesses who reported our Lords words Joh. 2.19 but not their sence But be it granted that what they report is true and that the sence is true yet because they who report it are not true nor in him that 's true but report out of envy pride and malice though the report be true both words and sence yet they who make the report are not so Psal 52. See the story of Doeg Repreh Our false Testimonials our lying Certificates our false Commendatory Letters or what ever else we call them those publick instruments written in favour of one or other whom we affect whereby we would commend him to others This is a great sin of this City yea of this whole Nation that I say not of many other Nations what else herein do men but bear false witness and lye concerning their neighbour when they give Letters of recommendation which he never deserved whereby they represent him to all whom it may concern for a sober just honest godly man who indeed is a drunken unjust dishonest prophane beast Is not this done in Societies and Companies every where when they would pleasure their friend or their friends friend or any one who hath relation unto him though the man be not known to him or them who give their testimony of him Are not these things daily practised amongst us and what is it thus to testifie concerning him who is altogether another man what else is it but an arrant lye which yet to make it more authentick and a more lasting monument of our shame we confirm it by subscribing our hands and putting thereunto the publick seal of a Company or Society in perpetuam rei memoriam that thus we may transmit from Age to Age our lies upon record for is it not a great sin as well to call him good who is evil as to call him evil who is good to put sweet for bitter as bitter for sweet the Law of God equally prohibiteth both O Beloved this is of far greater consequence than happily at first men conceive for mark it well for what end are Letters testimonial Certificates and Letters of Recommendation obtained is it not to prefer the party commended to some place of trust in Church or Common-weal consider then what ever thou art of what consequence these false Testimonials untrue Certificates and lying Letters of ComCommendation are By Vertue or rather Vice of these Magistrates and Ministers and all who are Radices Communitatis publick persons they are preferred or put in places where they may do the greatest mischief An evil Magistrate or Minister or other publick person by his leading example wicked counsel yea too often downright precept Multum Dei prostituit Diabolo saith Aquinas He betrayes much of God unto the Devil This is thy doing who ever thou art who by vote or subscription to false Testimonials and lying Certicates helpest to encrease or advance iniquity or the Devils Kingdom and as much as lies in thee to propagate all ungodliness and iniquity and Satans Kingdom from Generation to generation even unto the end of the world Repreh The false witnesses of God as the Apostle speaks 1 Cor. 15 15. who testifie of God and Christ and his spirit what they know not This is no doubt a great boldness to intrude into the things that they have not seen vainly puffed up by their fleshly mind for while the mind is fleshly it can give no other testimony than concerning fleshly things it 's impossible they should give a true testimony of Christ and things of Christ unless they have the mind of Christ 1 Cor. 2. last nor can they bear witness of the spirit of Christ unless they have the spirit of Christ for it is the spirit that beareth witness because the spirit is truth 1 Joh. 5.6 and therefore the Apostle tells us that the things of the spirit of God must be spiritually discerned and how can that be done but by the same spirit of God and such who have that spirit in Christ dispensed are truly called spiritual and such spiritual men truly judge all things and are judged of no man 1 Cor. 2.14.15 of such as these St. John speaks 1 Joh. 2.20 Ye have an unction from the Holy One by which ye know all things Repreh That daring spirit which is let loose in the mouths of many at this day who speak much of Christ confess and profess much of him when yet it 's much to be feared they know little very little of him See Notes on Hebr. 2. It 's impossible to give true testimony of Christ unless we know and feel him livingly acting in us in his work and
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
Gentiles long ago for an atonement and satisfaction for their sins but mean time nor consider nor know that these things are acted at this present day and they themselves have been and are the Crucifiers and Murderers of the Lord Jesus Christ And that the Lord not only declares and shews forth what he hath suffered but requires also a like suffering of us that we also drink of his Cup and be baptized with his baptism Consol The Lord propounds this as a promise to James and John and indeed what great comfort is it to have Death and Life c. all Communion with the Lord Jesus to be his Conviva his Guest his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink with him at his Table It is a bitter Cup a Cup of deadly wine it s a yoke an heavy burden Yea but it 's his burden it 's his yoke it s his cup and that makes the bitter potion sweet that makes the yoke easie and the burden light Joseph dined with his Brethren at Noon Gen. 43.16 The true Joseph is with his Brethren in the heat of their persecution and tribulation Mat. 13. Exhort To this holy ambition to sit at the right and left hand of the Lord Jesus in his Kingdom NOTES AND OBSERVATIONS UPON MATTHEW XXI 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the multitudes that went before and that followed cryed saying Hosannah to the Son of David THe meaning of these words is more intricate than perhaps the Text promiseth at the first view and therefore beside the known Argument matter of the greatest consequence in the world our own Salvation and the Author of it the difficulty of the sence also will require our best attention The Pole-star which must give Light and guide our Meditations herein is the Original seat of these words Psal 118. which by consent of Jews and Gentiles Ancient and Modern is for to be understood of the Messiah or Christ the Saviour of the world whereof vers 22. is alledged by St. Peter Act. 4.11 1 Pet. 2.4 touching our Saviour and by our Saviour concerning himself Mat. 21.42 and in the 25. vers is contained expresly the principal part of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord c. Blessed is he that cometh in the Name of the Lord. Which words 't is plain are a Prayer into God for the Saviour of the world and that God would prosper the work of Salvation in his hand This was so well known unto the Ancient Jews long before our Saviours Coming in the flesh that whereas God had commanded them to keep the Feast of Tabernacles the fifteenth day of the seventh moneth and to continue it seven dayes and to take unto themselves boughs of goodly trees branches of Palm-trees boughs of thick trees and Willows of the brook and so rejoyce before the Lord their God Levit. 23.39 40. They observed the same Ceremonies and used this part of the Psalm which I now read as a Collect Prayer Anthem and Thanksgiving proper for that Feast So that this Feast of Tabernacles resembles our Feast of Christmas wherein the people are commanded to dwell in Booths in remembrance of their dwelling in Booths when they came out of Aegypt And we keep our Christmas Ceremonies in commemoration of Christs taking our flesh for his Tabernacle and dwelling with us Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt or took his Tabernacle amonst us or in us This Feast they kept with the greatest Joy and expressions of it as could be imagined as our Feast of Christmas is wont to be Luk. 2.11 They had their Hosannahs Songs proper for that Feast As anciently and yet in some places we have our Carols at our Feast of Christmas only I do not read that ever they were wont to sit up all night at play or like debaucht Unthrifts prodigally and foolishly lost that at Gaming which they or their Friends for them had hardly gotten the year before No nor that they were wont to be drunk then nor that they revelled or rambled all night No no the Lords Feasts were Holy Congregations Levit. 23. They sung they did not roar they sung Hosannahs not drunken Catches they had decent expressions of joy and gladness and harmless recreations of their bodies and minds such as befitted the God whom they served and the Feast which they kept unto him because our Feasts have not been so kept they are turned into mourning Now because amidst all their joy and jollity at this Feast they ordinarily used this word Hosanna it became vulgar and familiar insomuch that the boughs and branches of trees which they then bare in their hands were called Hosannahs ab adjuncta ipsis acclamatione saith Elias Thisbites whence facere Hosanna and nectere Hosanna was to make such a bundle of boughs as they bare at that Feast nay they scarce prayed or praised but Hosanna was at an end of it So that Hosanna generally is either a Prayer for Christ or a joyful Song for the Coming of Christ According to this double use of it I may divide the Text into an earnest Prayer for our Saviour into an honorifical and joyful doxologie congratulation or acclamation for the coming and welcoming of our Saviour 1. The People pray unto praise God for their deliverance and salvation 2. The Prayer is Hosannah 3. They that go before and they that follow after say Hosannah The joyful acclamation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his welcome with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the parties honouring congratulating and making acclamation They which went before and they which followed after cryed Hosannah unto the Son of David Hosannah then according to the first and fundamental use of it is a Prayer for our Saviour The Text in the Hebrew Matthew set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek being not able to express it in the Text make Hosannah We turn it Save now I beseech thee O Lord. And why might it not be so turned in the New Testament save now or save we pray thee but the Hebrew word must still remain Hosannah Those Hebrew Syriac and Chaldee words which are named in the New Testament whether with a Translation annexed as Abba Acheldama Abaddon Ephphata c. or without a Translation as Allelujah Mammon Belial and here Hosannah are left in the New Testament not only because 1. The Jews whence all Christian Gentiles took their Religion used them most frequently but also 2. God would so honour his Word that prophane men should not altogether contemn it for perspicuity and plainness and 3. That the obedient Seeker might still have somewhat to seek for 4. And that the Priest might have some honour at whose mouth the people till they grew too wise should seek the meaning of Gods word and seek the Law at the Priests mouth till they were corrupted and became vile Mal. 2.8 9. These are reasons very probable but others
spiritual wedding Luk. 12.36 37. yea in this sence especially Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of Righteousness or Righteousness or Servant unto us as the word signifieth as he was the Rock that waited on the Israelites 1 Cor. 10. But for whom is all this sumptuous provision for whom is all this great preparation made For all Nations Esay 25.6 for every Creature Mar. 16. for thee for him for me for every one of us we are all friendlily called we are all kindly and lovingly invited and bidden to come unto this Heavenly Feast And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast these or the most of them the Scripture useth as the most powerful and most effectual to invite us all to come unto this Marriage-feast Whether we respect the cheer variety and readiness of it or the Master of the Feast his free disposition his kind invitation the guests and his hearty welcome of them or the time too much spent at other Feasts and spent in the preparation and invitation to this Feast How seasonable it is to come to this Feast how unseasonable to riot at other Feasts These and the like motives the Scripture useth to invite us unto this Feast 1. Do we respect the cheer what is it but all the Spiritual Graces all the heavenly virtues of God what is it but the Kingdom of Heaven it self Righteousness Peace and Joy What is it but the King of that Kingdom God himself What is it but the enjoying of the greatest and most precious or honourable promises of God What is it but union and communion fruition and participation of the Divine Nature 2 Pet. 1. All this is but a confuse and general description The Prophet breaks out into an admiration How great is thy goodness c. Psal 31.19 Eye hath not seen c. viz. of those without but those within see hear and admire 1 Cor. 2. confer Psal 16.11 and 36.8 and 65.5 This all this heavenly food is ready and prepared for us and because all stomachs are not alike here 's food of all sorts milk for the babes such as are unskilful in the word of Righteousness butter and honey for those that grow up in the fear of the Lord that they may know to refuse the evil and choose the good Esay 7.15 Strong meat for men of perfect age who by reason of use habit or perfection have their senses exercised to discern between good and evil Heb. 13.4 O the plenty and variety of provision in God's house In my Fathers house saith the Prodigal is bread enough i. e. all manner of sustenance as when we pray for our daily bread 2. All these are now ready for us for Wisdom hath killed her beasts she hath mingled or strained and purified her wines she hath also furnished her table Prov. 9. I have prepared my dinner mine Oxen and my fatlings are killed the meat 's on the Table the wines are mingled and poured out All things are ready Come to the Marriage feast Our God prevents us with his Graces he is before hand with us all things are provided for us without our care or providence 3. But ingenuous guests are not so much taken with the cheer that 's prepared for them as the worth and free disposition of the Feast-maker his kind invitation of his Guests and his hearty welcome of them the Lamb and his Wife Rev. 21.9 10. Thou sittest with a Ruler therefore consider what 's set before thee 'T is the wise mans counsel â—n another case Prov. 23.1 All these are eminent in this Feast-maker and Master the King it is that makes this Feast vers 2. yea the King of Kings Haman one of the proudest of men had nothing greater wherein to pride himself than this That he was to banquet with the King and Queen And a greater King and Queen art thou to feast withal even the King and Queen typically meant by those Christ and his Church 2. 'T is that King that riseth early that invites thee 't is he that he may give thee timely notice and he that sends his messengers to call thee for 't is the Lord our God that calls us Act. 2.39 't is Jesus Christ that calls us Joh. 7.37 't is God in Christ that calls us 2 Cor. 5.19 't is God who as a King deals even with us as Kings he sends forth his Ambassadours to call us 2 Cor. 5.20 his Prophets Ho! every one that thirsteth come to the waters Esay 55.1 his Apostles and Ministers 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the Glory of our Lord Jesus Christ The Spirit of God in every one saith Come yea many Nations and People say come and let us go up unto the Mountain of the Lord to the house of the God of Jacob Esay 2.3 The Bride of Christ at this Marriage-feast the whole Church every one to every one saith Come Apoc. 22.17 Wisdom hath sent forth her Maidens the King hath sent forth his Servants they tell thee all things are ready many guests are assembled 1. the Bridegroom stayes on thee the master of the Feast expects thee what a glorious company of guests doth the Apostle reckon up Hebr. 12 22-24 And wilt thou be such an unmannerly fellow such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make the Master of the Feast with so great a company tarry on thee They say Tiberius the Emperour being invited to Supper by a Roman Noble Man stayed till midnight e're he came ut expectatior veniret Historians report it of him and brand him with it as a very unmannerly part yet was he his Subject whom he thus made to wait upon him The King of Kings the Prince of the Kings of the Earth Apoc. 1.5 invites thee to a Feast to banquet with himself what pretence hast thou what excuse is it possible to frame for thee that thou be not branded with unparallel'd unmannerliness if thou let him stay on thee Yea with as much unthankfulness if we consider 1. what we his Guests are 2. what it is that detains us from coming to this Feast 3. what motive he hath to invite us 4. his liberal provision 5. his free welcome of us for 1. Strangers we are unto him and alienated from the life of God Eph. 4.18 yea enemies unto him Col. 1.21 And 2. what could induce him to invite his enemies nothing in us no no 't is his nimia charitas the exceeding great mercy and love of God unto us which moved him to give us his only begotten Son He which gave us the Precept to love our enemies to do good to them that hate us He gives us the example too He loved us while we were enemies Rom. 5.10 He who commands us If our enemy hunger to feed him if he thirst to give him drink He also propounds himself an example of so doing giving us his Christ his bread from
Being one Will one Nature one Mind one Heart one Life one Spirit So that as he is so are we in this world 1 Joh. 4.17 Oh beloved would God every one of us thus knew our selves to be the Temple of God that is in us See ye not or Do ye see or look upon These are different Questions one from another 1. The Greek Text hath the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus the words are an appeal unto their Sense 2. The Vulg. Latin and Arabick Version Do ye see or look upon and so the words contain an Expostulation Both of them are good Sences in their several kinds I shall consider them first in the former sence And so we have in the words 1. An Appeal to their Sense concerning the firmness magnificence and beauty of the Structures and buildings of the Temple See ye not all these things 2. An Inference from the Appeal of an exact and accurate destruction ruine and overthrow of those Structures and Buildings Verily I say unto you there shall not be left one stone upon another that shall not be thrown down In them both we have these divine Truths 1. The Disciples saw the firmness magnificence and beauty of the Buildings of the Temple 2. Our Lord affirms that one stone shall not be left upon another that shall not be thrown down 3. Though the Disciples saw the beauty and magnificence of the Buildings of the Temple yet our Lord affirms unto them that not one stone should be left upon another of that Building 1. The Disciples saw a Rule for our spiritual Opticks and Perspectives that we ought to look upon all outward things even the strongest firmest most magificent and most fair and beautiful as fading transient and passing away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fashion of this world passeth away The things that are seen are temporal 2 Cor. 4.18 Yea what is the most firm at that the Lord aims in his Judgments the fenced Cities the high Walls Rabbah of the Ammonites Ar of Moab London of England the Mother-cities of all Nations The hand of the Lord is upon the fenced Cities and every high wall whatever is strong The coming of the Lord is compar'd to Lightning which passeth through the Scabbard and melts the Sword passeth through the Flesh and burns the Bones to ashes These are more like to resist and more befitting his power Optat aprum fulvum descendere monte leonem See Notes on Zephany 2. Our Lord affirms That there shall not be left one stone upon another that shall not be thrown down These words seem to be understood only of the Temple unto which the former words have express reference But since our Lord adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not you see all these things they may be extended also unto the City Jerusalem and buildings thereof which were also to be destroyed when the Temple was And thus Josephus speaking of this ruine and overthrow of the City saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City was plucked up by the roots and adds elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so destroyed or word for word it so vanished out of sight that they who should come to the place could hardly believe that ever it was inhabited The Reason of this accurate and curious Destruction 1. Thou knewest not the time of thy Visitation 2. They were now wholly outwardly inclined and mistook the outward figures and visible representations of spiritual and heavenly things for the spiritual things themselves The Temple of the Lord the Temple 3. The Buildings themselves had served their turn and were to last only until the true Temple should appear 4. And now that first Dispensation was to have an end 5. The making and unmaking the doing and undoing and destroying must be according to the same proportion and therefore as the Building is described Haggai 2.1 15. by laying one stone upon another stone in the Temple of the Lord so must the destroying of the Temple be not one stone must be left upon another that should not be thrown down 1. Hence it follows that the Jews outward Rites and manner of worshipping God is utterly abolished and destroyed for whereas that Temple was the place whereunto the outward Worship of God was confined when that was destroyed the outward Worship must also be abolished and destroyed with it Esay 66. Nor hath the Lord left the Jews any hope that ever those Buildings of the Temple should be repaired for after the Destruction of the Temple by Titus about 40 years after our Saviour's Crucifixion the Jews assayed thrice to rebuild it 1. Under Adrian the Emperor 2. Under Constantine the Great 3. Under Julian the Apostate but all in vain And that the rather to be observed because in the third and last endeavour they were not only permitted but encouraged also by Julian the Emperor to build the Temple that thereby they might the more reproach the Christians and their Religion which occasion the Jews of themselves were very ready to embrace But their Foundations were ruined by Earthquakes and many of the Jews slain and wounded But they taking no notice of God working against them set upon the building afresh Fire both out of the Earth and from Heaven slew many of the Workmen and consumed their Tools to Ashes When the third time they reinforced their building at break of day they beheld all their Garments woven as it were with Crosses which they could not by any means wash out which when they brought and shewed to Cyril the Bishop of Jerusalem while he meditated upon the Prophecy of Christ in my Text That one stone should not be left upon another of that building While he thus mused there arose an Earthquake which cast up all the stones of the Foundation which lay before hid in the Earth and destroyed many of the Workmen and left the Earth gaping in divers places into which one of the Jews being let down he found a Pillar and on it a Book which he brought up with him which proved to be St. John's Gospel whose first words are In the beginning was the Word and the Word was with God and God was that Word c. which not only caused the Jews to desist from their work but likewise occasioned the Conversion of many of that Nation to the Christian Faith Nicephorus is my Author in his 10. Book Hist Eccles Chap. 32. and 33. Hence it followeth that the large description of that Temple in Ezechiel is purely and only mystical and so to be understood and interpreted 3. As this Prophecy of our Lord concerning the destruction of the Jews Temple had a fulfilling about 40 years after our Lords Death so it was to have other accomplishments also in the ruine and destruction of other Temples This Truth depends upon another more general That all these Prophecies which have come forth from the Lord shall have their fulfilling See Notes on Zeph. 1.1 2. Observ 4. They
dry Land and I will move all Nations and the desire of all Nations shall come and I will fill this house with Glory saith the Lord of Hosts Thus Simeon waited for the Consolation of Israel Luk. 2.25 And behold there was a man in Jerusalem whose name was Simeon this man was just and feared God and waited for the Consolation of Israel and the Holy Ghost was upon him so Anna waited for him also vers 36. and many others vers 38. She being a Prophetess a Widow of great age above eighty years who had served God with fasting and prayers coming at the same instant unto them confessed likewise the Lord and spake of him to all them that waited for Redemption in Jerusalem upon which the Apostle in the second of the Hebr. 14. acknowledgeth also saying Forasmuch as the Children were partakers of flesh and blood he himself also or likewise took part with them that he might destroy through death him that had the power of death that is the devil 2. There is also a waiting upon his appearing and coming in the Spirit this is not proper only to these latter times of the Gospel but even thus also the holy Fathers of Old waited for the Lords appearing and coming unto them thus Jacob professeth Gen. 49.18 O Lord I have waited for thy Salvation So Job 14.14 If a man dye shall he live again All the dayes of mine appointed time will I wait till my change shall come so Psal 25.5 Lead me forth in thy Truth and teach me for thou art the God of my Salvation in thee do I trust all the day also Psal 101.2 I will do wisely in the perfect way till thou comest to me I will walk in the uprightness of mine heart in the midst of mine house and Mich. 7.7 I will look unto the Lord I will wait for God my Saviour So the Apostle Rom. 8.25 If we hope for that we see not we do with patience abide or wait for it and Hebr. 9.28 Christ was once offered to take away the sins of many and unto them that look or wait for him the second time shall he appear without sin unto salvation Yea this was one main duty which the Apostles in their preaching and writings exhorted men unto as may in many places appear especially in the 1 Thess 1.9 10. For they themselves shew of you what manner of entring we had unto you and how ye turned unto God from Idols to serve the living and true God and to look for his Son from heaven whom he raised from the dead even Jesus which delivereth us from the wrath to come 2. They all slumbred and slept Slumbring and sleeping is either natural or spiritual good or evil so the Psalmist in Psal 4.8 I will lay me down and also sleep in peace for thou O Lord only makest me dwell in peace and safety Natural Actions are commonly defined to be such as we read in the 1. of Gen. 28. God blessed them and said Bring forth and multiply and fill the earth and subdue it wherein are comprised many Natural actions as Eating Drinking Ruling Subduing Obeying Sleeping Waking Procreation and the like all good in their kind No man will think that these Virgins are blamed here for Natural slumbring or sleeping all what is Natural and only so may be good or evil Nor can we conceive how slumbering and sleeping can be understood of the Natural clearly though there are of the Ancients who understand it so but there is no such Conference after the natural Death between the wise and foolish all their thoughts perish And therefore of necessity we must enquire what is the Spiritual slumbering and sleeping for which they are rather here all blamed There are Spiritual Senses answerable unto those Natural three of them we have together in 1 Joh. 1.1 That which we have heard which we have seen with our eyes and our hands have handled of the word of life a fourth we have in the 34. Psalm vers the 4. O taste and see that the Lord is good and gracious to them that put their trust in Him the 5. in Cant. 1.3 Because of the savour of thy good ointments thy name is as an oyntment poured forth therefore the virgins love thee the savour of thine oyntments the Savour of life unto life making life 2 Cor. 2.16 To the one the savour of death unto death to the other the savour of life unto life When therefore the Objects of our Spiritual Senses are propounded to us yet by reason of the fumes and vapours of outward things the thoughts and affections towards them are damped and our heart blinded so that the Prophecy becomes often fulfilled which we read Matth. 13.14 15. of Esay's which saith By hearing ye shall hear and shall not understand and seeing ye shall see and not perceive for their heart is waxed gross their ears dull of hearing and their eyes have they closed lest at any time they should see with their eyes hear with their ears and understerstand with their heart and should be converted and I should heal them Saepè oblata ob oculos non videmus oftentimes those things before our eyes we see not saith Scal. Luk. 21.30 Take heed to your selves lest at any time your heart be overcharged with surfetting and drunkenness and the cares of this life for as a snare shall that day come be watchful therefore and pray The slumbering therefore is a kind of supineness and negligence the sleep security and carelesness which steals sometime upon the wise Virgins a forgetfulness of their duty towards God and also towards their neighbour Hence may arise a Doubt Some may say how can all these Virgins both wise and foolish be said to slumber and sleep May we read the words distinctly they all slumbered as the wise and slept as the foolish for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise a Copulative is sometime taken for a disjunctive as in the Story of Jephthah's Daughter I have shewn but this is against the common Consent of all Antiquity perhaps some may say for all read the words copulative as common to both wise and foolish So that the words may be understood as common to both wise and foolish Virgins that they all slumbred and slept they have all more or less been negligent careless drowsie carnal and secure Observ 1. Hence may be observed if both wise and foolish Virgins slumbred and slept it 's a sad thing to be a man for if all whoever they are who serve God slumber and sleep great is the infirmity of all Mankind which inclines even the wise themselves to folly How good a God have we who would not that any should perish 2 Pet. 3.9 1 Tim. 2.4 but that we should all awake to righteousness and sin not 1 Cor. 15. Hence may arise another Doubt But is there no difference betwixt the wise and foolish To which I answer it 's true in regard of sleep in death there
one to his Brother saying Come I pray you and let us hear what is the word that cometh forth from the Lord and they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness and lo thou art unto them as a very lovely song of one that hath a very pleasant voice and can play well on an instrument for they hear thy words but they do them not but when this cometh to pass lo it will come then shall they know that a prophet hath been among them Yet all this while this people was a drowzy dull people their heart was asleep in which sleep they may talk of great things yet do little as appears here by the Prophet do we not perceive it many times in our selves when we are drowsie we can speak ask questions and give answers but the mouth of the stomach being open sends up abundance of vapours which stupifie the Senses and we may be then said to be even half asleep I fear it may be our own case that these things may happen even to our selves and yet we be asleep But how shall we know then when we are awake As Sleep is the binding up of the Senses so we are awake when all our Senses are loose and free when by reason of use or habit we have our senses well exercised to discern both good and evil Heb. 5.14 When we have an experimental sight hearing and feeling of the Word of God when we inwardly see feel and perceive the truth of the Word when we can say with St. John 1 Joh. 1.1 when our heart is awake and that freely sends forth good things words and actions when we awake to righteousness and sin not 1 Cor. 15. that this is the true spiritual watching and waking appears by Phil. 1.9 then is the heart awake when with the whole heart we speak the truth Then is our whole man awake when as Solomon saith Eccles 7.25 we apply our hearts to know and search and seek out wisdom and approve what is excellent I and my heart as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.16 I gave my heart to know wisdom c. Note here a time of desertion the great occasion of slumbering and sleeping even in death by the long stay of the Bridegroom this occasion many of the Jews took of sinning in the Wilderness while they were not yet come to the holy Land whence we may take occasion to reprove those who abuse the patience and long-suffering of God like that evil servant ye read of in the 24. of Matth. 48. who says in his heart my Lord delayeth his coming and begins to smite his fellow-servants and eat and drink with the drunken c. Where also we may be exhorted to watching and prayer from the next Verse The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware c. NOTES and OBSERVATIONS on MAT. 25.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at midnight there was a cry made Behold the Bridegroom cometh go ye out to meet him 2. AT the Coming of the Bridegroom we have 1. The Proclamation of his Coming which is illustrated 1. By the Adjunct Time and 2. By the Effects of it the Time at Midnight common to all whether wise or foolish yet proper to the wise who enter into the Bride-chamber the joy of their Lord proper also to the foolish who are excluded even into the outer darkness 2. The Proclamation it self and that at midnight Behold the bridegroom cometh Obj. This Proclamation hath been made so many hundred years yet the Bridegroom is not come Answ Though Zeph. 1. we hear a long Proclamation and terrible threatning in time it will speak The Prophecy of Enoch had its fulfilling in the destruction of the old World and yet it was to be fulfilled in St. Jude's days Jude verse 14. Babylon how often is it said to be destroyed and Jabin is said to be utterly routed and cut off Jos 11.1 yet we read of him again Judg. 4. So saith St. John in his 12. chap. Now is the judgment of this world come yet are we to believe that He shall come again to judg both the quick and the dead Behold the Bridegroom cometh The Virgins are here called upon to go forth to meet him which Proclamation is made at midnight with an Emphasis Behold Wherein we must enquire 1. Something of his Coming and 2. Something of the Bridegroom himself 1. Of his Coming what kind of Coming it is by which the Coming of Christ the great Bridegroom is here understood viz. His second appearing which is spiritual and that either 1. Particular to every believing Soul or 2. General at the last judgment 1. Here is then the accomplishment of our Lord's promise Joh. 14.10 I will not leave you orphans I will come again unto you which our Lord afterwards makes good to St. John in special Joh. 21.22 vers 3. and 28. as St. John himself acknowledgeth Rev. 1.10 I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the spirit on the Lords day and heard behind me a great voice as of a trumpet 2. The word Bridegroom by which we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so called either 1. From his waiting on his Bride or 2. From the Dutch word importing the keeping of her or 3. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marrying of her it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies one joyned to a Virgin by contract as also when two diverse Families are joyned together in kindred by the espousing of two persons So that Bridegroom is a relative name and to whom hath Christ the Bridegroom this near relation or reference but to his Church He himself is his Churches Bridegroom he is espoused unto her by mutual promises they are contracted one to other He is the Bridegroom or servant which the Bridegroom according to custom and to insinuate his love to his Spouse is wont to profess himself the servant to his Bride the same really does the Bridegroom perform he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant and waiter upon his Bride as 't is the custom among us and some other Nations that the Bridegroom performs this service our Lord promiseth also to do this really Luk. 12.37 Blessed are those Servants whom the Lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Bridegroom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hence we learn an Article of the Christian Faith that the Bridegroom shall come this pro se quisque every Christian man and woman professeth to believe for him and her self and for the
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
glory in tribulation also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us 1. Vse Hence is for Consolation many there are who complain they want the Gifts and Graces of God Consider Hebr. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Alas but I am poor and hath not God chosen the poor rich in faith and heirs of the Kingdom Let us be exhorted to be having to be covetous there is a good kind of covetousness as well as an evil for the Prophet Habakkuck 2.9 Wo to him that coveteth an evil covetousness to his house that he may set his nest on high that he may be delivered from the power of evil And the Apostle in 1 Cor. 14.1 exhorts us to covet spiritual gifts to be having them But for what use for our selves No that 's an evil covetousness he presently adds the end wherefore we should covet them viz. that we may prophesie The Jews have an excellent proverbial speech See Notes on Psal 112. Wherefore do men hoard and lay up wealth is it not that it might profit them in times of scarcity But the Wise Man tells us otherwise Prov. 11.4 Riches profit not in the day of wrath it profits then to have had wealth i. e. to have used it well Thus the Lord teacheth us to profit 1 Tim. 6. Laying up for your selves and Godliness is profitable for all things so to him that hath shall be given Sign Whether have we these goods of our Master yea or no Have we the simplicity of Abel that breathing towards God or hath Cain the having or covetousness of the earthly man slain it in us Means Oportet credere quod implendum est direct and positive means are Faith and the prayer of Faith If any man lack wisdom let him ask it of God but let him ask in Faith We read of a firmament between the waters above and beneath it those waters above the firmament are say some the ideas the fountains and originals of all things to be produced our Lord calls the Holy Spirit by the name of Water and that Holy Spirit if it be obtained by Faith that 's the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 and by Prayer Luk. 11.13 When by Faith and Prayer we have obtained these Talents let us use them and improve them to our Masters honour and his Servants benefit and blessed is that servant whom his Lord when he cometh shall find so doing 2. He shall have abundance These words answer to the Lords bountiful rewarding of his faithful and industrious servants Which being the scope of these words will help us to the true understanding of them which the French Translation does not reach unto which turns the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall have so much more which beside that it does not turn the word but falls much short of the sence as shall be shewn Diodati turns it somewhat better in his Italian He shall superabound but neither doth he reach the full sence of the word Martin Luther in his Saxon Translation renders the word He shall have fulness and the Low Dutch Translation sounds to the same purpose He shall overflow but neither answer the word fully No nor any of our English Translations that I have seen whereof the most render the word as our last Translation has it He shall have abundance only the Manuscript hath He shall increase But indeed these seem rather to aim at the sence of the word than to render it as faithful Translators ought to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall have abundance word for word He shall be made to abound â—ugebitur for the word is Passive and so shews Gods act in rewarding his faithful and industrious servants 1. Reason of this will appear from the endeavour and industry of him that hath or useth well what he hath Prov. 21.5 The thoughts of the diligent tend only to plenteousness which is the wise mans riddle Prov. 11.24 There is that scattereth and yet increaseth and there is that with-holdeth more than is meet but it tendeth to poverty but he that watereth shall be watered also himself 2. Reason of this also appears from the Mrs Justice and Equity in rewarding his Servants in that thing which they seek and follow after for whereas the rule is general That he that seeketh findeth and he that knocks it shall be opened unto him Surely if the God of all Grace concurrs in some sort with all endeavours of men how much more will he concurr and bless those endeavours and labours which are undertaken by his Servants for his honour and for the good of men Observ 1. Gods manner of rewarding his laborious and industrious servants he gives to all according to their works But how is that even according to their desires and endeavours at what they have aimed at they who have been busied about works of Mercy they shall obtain a suitable reward Blessed are the merciful for they shall find mercy He that followeth after righteousness and mercy he findeth life righteousness and honour Prov. 21.21 Observ 2. Note here how highly dignified and honoured they are of the Lord who have used their Talents well They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent men men abundantly honoured of their Lord The Wise man about to rehearse a Catalogue of men famous in their Generations he commends them all not from what they knew only not from what they believed but from what they did Ecclus. 44.1 having given them praise according to several Virtues and Graces vers 10. He gives them one common attribute they were all such as had abounded these were all merciful men so that Ecclus. 27.8 9. If thou follow after righteousness thou shalt obtain her and put her on as a glorious long robe The birds will resort unto their like so will Truth return unto them who practise in her they who know the Truth and hold it not in unrighteousness but practise it they I say obtain the essential Truth which is Christ Joh. 14. so they who practise righteousness obtain a crown of righteousness and they who seek for glory and honour and immortality eternal life Thus on the contrary when the desires endeavours and labours aim at iniquity men are rewarded with the fulness of it Rom. 1.27 28 29. unrighteous men receiving in themselves that recompence of their errour which was meet c. so Psal 109. 17 18. As he loved cursing so let it come unto him c. and Ecclus. â—7 As a Lion lyeth in wait for the prey so sin watcheth for him that worketh iniquity whose end shall be according to their deeds Phil. 3.19 Whose end is destruction whose God is their belly who
We should go out of our low earthly sensual mind and affection and ascend with a spiritual and heavenly mind and heart unto God and the things of God Col. 3.1 2. So we read our Lord went out into a mountain to pray therefore prayer is an ascent of the mind unto God according to Psal 25.1 Vnto thee O Lord do I lift up my soul Abraham left his servants at the foot of the hill when he went to sacrifice Gen. 22. 2. Another Lesson he teacheth us by his ascent into the mountain to pray that we go and do likewise That when we would make our address unto God by Prayer we should go out of our low condition especially in times of affliction and persecution for well doing we should then have recourse unto God by prayer as when the Scribes and Pharisees were full of madness and out of that abundance of their heart they spake one to another they communed one with other what they might do to Jesus In those dayes Jesus went out into a mountain to pray Alas the heart of man so droops and flags so cleaves unto the low sensual and earthly things that it hath need of all symbolical helps to raise it sursum corda for so if in those dayes have reference to the words before we may learn this third Lesson from our Lords Example But my principal aim is at the opening of the second part of this Text the continuance of our Lords devotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we have these two Divine Axioms 1. God hath his prayer-house 2. The Lord Jesus continued all night in Gods prayer-house 1. God hath his prayer-house This you will say is not in the Text and truly both Translators and Interpreters have endeavoured to put it out of the Text For one briefly turns it thus pernox oravit he prayed all night another pernoctavit orans Deum he continued all night praying God a third he continued all night in precatione Dei and he explains it Per totam noctem deprecaretur Deum the Vulg. Lat. Erat pernoctans in oratione Dei and all our English Translations that I have seen the high and low Dutch and French Spanish and Italian Translations all sound to the same tune but we shall find that this Axiom God hath his prayer-house or house of prayer is true so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in this place a prayer-house not prayer it self This will easily appear to any one who knoweth the Greek Tongue for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie prayer to God but prayer of God prayer to God should be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or though that be uncouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here the word is and therefore it cannot be prayer to God and it were great injury to the Spirit of God and to St. Luke the Pen-man of this Gospel and very learned in the Greek Tongue to ascribe such a Solecism unto him in that Language wherein that which seems most probable and might seem to salve the incongruity of the Greek and Latin Text is That it may be an Hebraism whereof ye have heretofore heard for when the Hebrews would express some great thing they put the name of God unto it as the Mountain of God the Cedars of God c. whereby they would express a great Mountain and great Cedars and so when Christ is said to continue all night in oratione Dei in the prayer of God here should be understood ardent and fervent prayer This exposition makes the best of this Translation that I think can be made but no gloss nor authority of men can wholly obscure the Truth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth an Oratory or Prayer-house or house of prayer In the same sence is the word used Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a prayer-house was wont to be and vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vul. Lat. turns Euntibus nobis ad orationem as we went to prayer which is neither proper Greek nor Latin to signifie the action of prayer but ought to be rendered in all the house of prayer as the Syriack doth For our better understanding of this we must know that the Jews of old had their Oratories or Prayer-houses where they were wont to assemble the most ancient we read of was at Mizpah whither the people of God were often wont to be gathered together Josh 11.3 8. Jud. 20.2 1 Sam. 7.9 There was an Altar erected and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer-house whither the Israelites oftentimes resorted to pray to the Lord and consult about the affairs of the Church and Common-wealth This continued long afterward as appears 1 Machab. 3.44 45 46. In imitation of this such houses were erected in after-time which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer-houses of these we read in Josephus in the History of his Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which presently he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and further to the same purpose Thus Philo Judaeus speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prayer-houses which the Jews had at Rome and at Alexandria of this Juvenal Satyr 3. Ede ubi consistas quâ te quaero proseuchâ But of all the rest Epiphanius speaks most clearly to this purpose Tom. 2. Libr. 3. Haeres 80. of the Massaliani There were saith he of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of prayer both among the Jews and among the Samaritans as we find in the Acts of the Apostles where Lydia the seller of purple met Paul and then he mentions that place in Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then he adds such a place of prayer there is saith he at Sichem which now is called Neapolis without the City so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer-houses were seated without the City though Philo mentions some in Rome and Alexandria Yea that place in Act. 16.13 which we turn where Prayer was wont to be made the Syriack Intepreter turns where was wont to be a prayer-house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 16. And it came to pass as we went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn as we went to prayer the Syriack hath it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of prayer Prayer-houses of God are outward as his Temple which he calls his house my house shall c. inward as his particular places of assembly whither the people of God were wont to resort as Synagogues and houses of Prayer Of these the Psalmist is to be understood when he complains to the Lord that the enemies had destroyed the Lords Sanctuary and all the houses of God in the land Psal 74. 2. The inward house of God is the Church and People of God among whom and in whom he dwells whose house are ye Heb. 3.6 The reason why there must be an outward house of prayer where the People
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
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
See Notes in Rom. 7.9 Sin is not imputed when and while there is no law Quaere 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What to impute or not impute sin 3. What is meant by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn while there is no law 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but twice used in all the Scriptures as in the Text and Philemon vers 18. it signifieth to account for and to account unto 1. To account for or to esteem such as it is 2. To account unto and so it is a Metaphorical word taken from Accomptants and so the word is plainly meant in Philemon vers 18. If he Onesimus hath wronged thee or oweth thee ought put that on mine account or charge me with it 2. Hence we understand what is meant by this phrase to impute or not to impute sin Either 1. In the first sence not to account or esteem sin for sin not to think it to be sin Or else 2. In the second sence to impute or not impute or charge sin upon the sinner And truly both may be here understood if we first consider what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is word for word non ente lege the law not being or there being no law and so the sence may be Either 1. That they who sin account not that to be sin which they commit when it is prohibited by no law And thus the Apostle speaks fitly to that purpose Rom. 7.7 I had not known sin but by the law for I had not known lust except the law had said Thou shalt not covet 2. Or else we may understand that what sin we commit and know it not to be a sin by any law that sin is not so deeply charged by God upon us See the case of Abimeleck Gen. 20. Understand the words whether of the two ways ye please the point is true And I see no Reason why we should so chuse the one that we should reject the other 1. Sin is not reputed c. Reason Why is sin not reputed sin while there is no law The Reason will appear if we consider the nature of the law and the nature of sin it 's necessary that if a law be obligatory it be published and made known This is required in all positive laws And if the Divine Law must be acknowledged such and observed it must be made known unto us 2. Sin is the transgression of the law and is made known unto us no otherwise than by the law Rom. 7.7 I had not known sin but by the law And therefore where there is no law there is no transgression whence it followeth that sin cannot be reputed sin while there is no law Observ 1. It is possible a man may live in sin and not know it In the dark all things we see are of one colour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privation is homogeneal all the while then that men are in the dark they see no difference of colours so that there may be resplendent and orient colours and curious Pictures in a room yea there may be also ugly and deformed Monsters yet neither one nor other perceived while there is no light This room is the heart of man this light is the law when the light is brought in that makes all things known Ephes 5. That makes all things appear in their due colours In our sins we are in darkness ye were darkness Ephes 5.8 The commandment is a lamp Prov. 6.23 That makes known the righteousness of God that 's testified by the law Rom. 3.27 That also makes known our own unrighteousness Rom. 7.7 which till then remains unknown unto us Therefore David who can tell his errours O cleanse me from my secret sins Observ 2. Many a man who means well abstains from the pollutions of the world yet may live in some great sin or other which yet he takes no notice of nor thinks it sin but thinks he doth his duty and what he is bound to do Esay 66.5 Your brethren that hated you that cast you out for my names sake said let the Lord be glorified Our Saviour fore-tells Joh. 16.2 The time shall come that whosoever kills you shall think he doth God good service The Apostle himself was in this condition Act. 26.9 I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth whence truly we may well take warning what we do and every man to prove his own work Observ 3. How ought we to love and esteem the Law of our God which makes sin known unto us Where there is no law sin is not accounted sin but by the law is the knowledge of sin Rom. 7.7 And therefore David breaks out into admiration O how I love thy law All the day long it is my meditation were we travelling in a way unknown and one should come and tell us ye are out of your way would we not then fear Thieves Murderers The Law tells us plainly A whore is a deep ditch And to take heed of judging another especially take heed of entring into God's Throne to judge of other mens hearts which we cannot know The Apostle gives us a serious admonition of this And I heartily wish they whom it concerns would consider well of it 1 Cor. 4.3 4 5. It is possible the whole Congregation may be in sin and yet be ignorant of it Numb 15.22 26. 2. Sin is not imputed while there is no law Sin is not charged upon us by God so deeply while there is no law The Reason is from the ignorance of the law which binds not till it be known the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy of God is such that he is indulgent and favourable towards the ignorant and therefore the law makes such priests as have compassion on the ignorant Heb. 5.2 Dubium A doubt Here it may be enquired whether ignorance excuse yea or no Ignorance is either juris or facti The question here is as touching the ignorance of the law whether the will of God being not known may excuse yea or no Ignorance of the law is diversly distinguished by the School-men but that which best fits our purpose is that ignorance is either affected or invincible 1. Affected ignorance is that which the will is carried unto when a man will be ignorant of Gods will that he may not sin when he knows it such a kind of ignorance is that Psal 36.3 Noluit intelligere ut benè ageret he would not understand that he might do well Such prophane persons Job brings in saying Depart from us for we desire not the knowlege of thy wayes Job 21.14 This is so far an excusing that it aggravates sin 2. Invincible ignorance is that which followeth all possible and due diligence yet he who useth all means to know remains yet ignorant this ignorance if any such be excuseth à tanto à toto for if they
Repreh Those who extend not their brotherly affection toward others we look upon one another for evil and not for good Evil and Good are mixed in us more or less and we have such evil eyes that we can see nothing in one another but evil and only evil and continually and so encrease our hatred one of another which at length grows more incorrigible and inveterate than even among enemies as in Eteocles and Polymices The Saints of God have alwayes been otherwise minded 1 Sam. 30.21 22 23. the Scripture calls them wicked men and men of Belial yet David he calls the same men his brethren Ye shall not do so my brethren Abraham speaks so to the rich man in hell torments My Son c. The Master of the Feast though there was one intruded without his wedding garment and so by the law of the house he was to be expelled yet he doth not rail upon him but friend how camest thou in hither even as our Lord speaks to Judas in the very act of betraying him And our Apostle desires that we should be minded like to him Gal. 6.1 Brethren if any man be taken in a fault ye who are spiritual restore such an one Here is much boasting of the Spirit If we have the Spirit let us thus walk in the Spirit Repreh 2. Those who extend their brotherly affection unto others yet not unto Salvation as if they envied them their eternal happiness make them great in this world and love them thereunto but love them not unto Righteousness and Salvation It was an errour of some of the Ancients and maintained by some of later times That our God loved the people of the Jews only unto temporal things and so they expounded Deut. 28. Levit. 26. as if they had been pasti ad saginam fed with the husks of this world only like swine The second Relation is of Kindred Observ 1. A ground of a two-fold Kindred according to the Scripture 1. One according to the Flesh 2. Another according to the Spirit which is by far the greatest as Chrysostome testifieth yea our Saviour Matth. 12.48 49 50. Observ 2. The Spirit of God where it comes though it regulate and bound yet it doth not extinguish natural love but nourisheth and cherisheth it yea it complains where that bond is broken and violated Jer. 9.4 Jer. 12.6 Mich. 7.6 Obad. vers 10 11 12. Rom. 1.31 2 Tim. 3. 2. He wished himself an Anathema from Christ for their sakes A wish is an intense and earnest desire of some thing either indeed or seeming extreamly good and as this object wished for or the manner of wishing is either good or ill so is the wish accordingly So that some wishes are 1. Good as that of Abraham Gen. 17.18 O that Ismael might live in thy sight That of Moses Numb 11.29 Would God all the Lords people were Prophets That of Jeremiah 9.1 O that mine head were water and mine eyes a fountain of tears that I might weep for the slain of my people That of Paul Act. 26.29 Would God that not only thou but also all that hear me this day were almost and altogether such as I am except these bonds And all these are such as aim at God's Glory and the Salvation of men 2. Some wishes are evil either in regard of the object or manner of wishing or both as to wish a Curse upon our enemies Soul Job 31.30 2. In regard of the manner as that passionate one of David's in regard of Absolom Would God I had died for thee that of the Israelites Numb 14.2.3 that of Eliah 1 King 19.4 It is enough now O Lord take away my life for I am no better than my fathers distempered with the fear of death from Jezabel he would needs die Stultum est ne moriare mori That of Jonah 4.8 he wished in himself to die and said it is better for me to die than to live 3. In regard of matter and manner as that of the Disciples Luk. 9.54 55. the thing wished for was unlawful and they who wished it ignorant and revengeful and so unlawful Such was that of David 2 Sam. 23.15 concerning the waters of Bethlehem that of Jeremiah 9.2 O that I had in the wilderness a lodging place of wayfaring men that I might leave my people Psal 55.6 O that I had wings like a Dove 2 King 5.3 Would God my Lord were with the Prophet that is in Samariah Act. 27.29 They wished for the day We must yet enquire what this wish was in particular 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accursed from Christ 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Curse may be considered in it self or opposition to bliss and happiness The object or thing here wished is malum paenale a penal and personal evil in order to a Spiritual and Eternal Good The penal evil was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that we may the better understand we must know there were three kinds of Excommunication in the Church of the Jews 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Separation and removing the person so Excommunicated from the society of men which continued thirty dayes if they repented if not sixty if not ninety dayes 2. If then he repented not it was unlawful to eat with him 1 Cor. 5.11 he was thrust out of the Synagogue with all the Curses heaped upon him which are recited Deut. 28. whereby the◠were separated from Communion with God and his people of that the Apostle speaks Gal. 3. The last kind of Excommunication was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they left a man so accursed until the coming of the Lord to judgement of which we understand the Apostle to speak 1 Cor. 16. Anathema Maranatha 2. If we consider this Curse with opposition to bliss and happiness we may know that happiness is two-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in our love to God and Christ to our neighbour and enemy 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in the fruition and joy and pleasure at God's right hand 1. The first of these Paul would not part withall upon any terms neither for Men nor Angels Life nor Death Rom. 8.38 39. it is the latter Paul would have parted withall and sold for his Brethren his Kinsmen according to the flesh Separation from God and torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justin Martyr is taken either 1. In the good sence and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. an ill for that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it is taken in the worse sence as it notes extreme detestation execration and abomination And this is the imprecation which the Apostle wished unto himself The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversly rendered optabam or optarem I did wish so Vulg. Lat. I could wish and so we turn
anger revenge and covetousness alwayes have raised Wars and Commotions but the only wise God he ends them He rebukes the Spirits of Princes and is terrible to the kings of the earth Psal 76.12 It is his proper and genuine work He makes wars to cease in all the world he rebukes the spear-men and the multitude of the mighty he scatters the people that delight in war Psal 68.30 2. And such as he is such also his people are He the God of peace and they a peaceable people they are the ungodly that bend the bow make ready the arrows within the quiver upon the string that they may shoot at the upright in heart and what comes of it the foundations are destroyed but what hath the righteous done Psal 11.3 He he hath done nothing but what becomes a child of God God is a Peace-maker and so are his Children Matth. 5.9 Blessed are the peace-makers for they shall be called the Children of God It is the first good testimony we find Israel and his house honoured withall among the heathen Gen. 34.21 These men are peaceable among us Christ is the Prince of Peace and his people his subjects must be a peaceable people He is Shilo the happy the blessed one the Saviour the Augustus the peaceable one the Peace-maker so that word signifieth and his people his subjects they also are the only happy the only blessed the only peaceable people the only peace-makers upon earth O Beloved who would not be of the number of such a people What doubts may be made concerning wars and how far forth lawful I shall then endeavour to shew when I come to handle the limitations of this Precept mean time let us all be 2. Exhorted to this Duty to live peaceably with all men 1. It is our calling 1 Cor. 7.15 God hath called us to peace an high and honourable calling 2. This is properly Gods work which was shewed before 1 Cor. 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not the God of confusion or of tumult and unquietness so the word more properly signifieth as ye have it in the margin He is not the God of tumult or disorder but of peace as in all the Churches of the Saints They then who are tumultuous and disorderly are not of the Churches of the Saints nor of St. Paul's teaching what will become of them then and of what Church are they who are contentious who are unpeaceable surely they are not of the Church of God O Beloved blessed be God I speak it in a good hour we have not yet contended unto blood only out of the abundance of our contentious hearts our mouths have spoken And though non licitum est fictis contendere verbis if that fountain once run blood whither will it run Solomon tells us That the beginning of strife is as when one letteth out water Prov. 17.14 but he tells us not what the end will be but therefore bids us not meddle with it I have known of a small breach made in a bank which might have been stopt in half an hour which neglected let in the Sea to the ruine of thousands of Men Women and Children Our differences yet are but like Elias Cloud like a mans hand if it should drop blood 't will soon cover the whole Heaven O Beloved the Bella Sacra the Wars for Religion in all Ages have been the most bloody witness Germany But if we will be contentious let us contend for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue peace follow hard after it as one would follow his enemy yet use it not as an enemy but as a Friend as a Prince as an Umpire in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.15 When we are injured commonly motions and contentious thoughts arise in our hearts whereof some perswade to revenge suffer this and suffer all flesh and blood cannot endure it others unto patience and long-suffering Now what is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the peace of God moderate arbitrate and rule in your hearts to which ye are called in one body Will one member contend with another we are all of us called to peace in one body Let us therefore endeavour after those things which make for peace and those things wherewith one may edifie another and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Phil. 4.7 One motive more and I hope a seasonable one Zach. 8.19 and God is the same God of peace to us if we love the truth and peace our fasts of every month shall be turned into joy and gladness and chearful and solemn feasts Yet once more and I hope a powerful one and no more at this time 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you God the Father of Peace and God the Son the Prince of Peace and God the holy Ghost the Spirit of Peace shall be with you as he was with those Act. 2.1 when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart in one mind and in one Spirit the Holy Ghost fell upon them for the promise is made to us and to our children and them that are afar off even as many as the Lord our God shall call vers 39. 3. Observe we from hence Beloved what a kind of Religion the Saints of God profess a loving a quiet a peaceable Religion Jam. 3.17 18. The wisdom from above is first pure then peaceable first pure for it is a false Religion which admits of any pollution of Flesh or Spirit this Purity is the basis and foundation of Christian Peace and therefore we read them coupled together love the Truth and Peace Zach. 8.19 and follow peace and holiness Hebr. 12.14 And this ground-work being laid peace is built upon it first pure then peaceable so that it was a manifest slander and false aspersion which the Jews cast upon our Saviour Luk. 23.2 that he perverted their Nation that he was seditious that all the world was gone after him and upon his Servants Act. 17.6 that they turned the world upside down O no Pilate acquitted our Saviour Matth. 27.24 and Gallio St. Paul Act. 18.12 from all sedition The words of the wise saith Solomon are heard in peace and quietness Eccles 9.17 who they were that turned the world upside down who the perverse ones are who are they who trouble the world ye find vers 5. The unbelieving Jews moved with envy took unto them certain lewd fellows of the baser sort that routed together and set all the City in an uproar As for Paul and Silas 't is true indeed in some sence they turned the world upside down as now some Ministers of the Word do for before the Gospel is received the world is quite out of order now the Ministers of Peace put things in their due place and order so that what was above before they put
in a parable 2 Sam. 12.13 Ye know it is the common refuge of Harlots the devil ought them a spite or they were bewitcht I doubt not but sometimes the Devil bears more blame than he deserves ad populum phaleras mala mens malus animus the Prophet deceived hath turned them aside Thus men when they have sinned are apt to say it was Gods will it should be so contrary to the Wise Man in Ecclus. 15.11 12. Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth say not thou he hath caused me to err for he hath no need of the sinful man we read His Will is our holiness but we never read his Will is our sin or iniquity Hence those are to be reproved who suffer themselves to be bewitched with hearing with imaginary faith with opinion of impossibility that we should be conformable to Christ crucified for the greatest witchery which the Apostle blames in these Galatians is their deceptio visus that though they see the types and figures of the whole Ceremonial Law all the preaching of the Gospel the Administration of the Sacraments all pointing them to Christ in them and him crucified afresh in them the truth silenced in them yet are they so bewitched that they know no other than Christ without them and him only crucified at Jerusalem What therefore may we think of those who daily hear and receive the Word and Sacraments yet know Christ no otherwise than according to the flesh no other service of God than that which can be seen and felt when they are wholly outwardly minded concerning inward things We read of the evil Servant who hid his Masters money and profited not by it that he was cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what else shall we think other of those who have the Word of Christs Cross and Patience and use it to no other end to no profit at all to conform themselves thereunto are they not bewitcht are not their eyes hidden that they cannot see may it not be said of them bind them hand and foot and cast them into the outer darkness But a word of Consolation alas saith the poor soul I am then bewitcht with the iniquity which compasses my heels about so that I obey not as I would the Truth of God Fear not thou worm Jacob I will help thee saith the Lord thy Redeemer the holy one of Israel Isa 41.14 Jacob is weak as a worm but the worm turns again Jacob by faith resists the devil and he flies from him so that there is no divination against Jacob how much less is there inchantment against Israel the strong prevailing Church prevailing with God But note further St. Paul calls the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn foolish Galatians Hierom conjectures that the Apostle noted them with this infamous mark as being the character of that Region and that as other Nations have their Properties as the Gretians lyars c. as St. Paul proves out of Epimenides one of their own Prophets the Moores vain the Dalmatians fierce c. So he conceived that the Apostle intended here to twit them with the property of their own Nation a natural dulness and incapableness of wisdom yea and he proves out of Hillarius who himself was a Frenchman that the Gauls from whence the Galatians descended were unapt to learning he adds that in his time Ancyra the Mother City of Galatia was rent with seven several Sects and Factions which he names in his Preface to his Epistle yet none of all these comes home to prove that the Galatians were branded by St. Paul here with the mark of stupidity dulness or folly by other Nations so that what Jerome here saith and others from him amount to no more than a conjecture so that upon a meer guess to fasten a reproach upon a whole Nation is scarce charity Notwithstanding all this which hath been said I believe our Apostle did not intend so gross and reproachful a word as foolish to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet I deny not but the word signifies as much It is possible some of you may be of the same mind with me if ye shall consider that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies that which is intelligible and can be comprehended in ones mind and understanding and no otherwise if one of the best Masters of the Greek tongue be not deceived who cites Tully rendring those words of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sempiternarum rerum sub intelligentiam cadentium things eternal and such as fall under our understanding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he turns animantes eos qui ratione intelliguntur living creatures who may be understood by reason and Plutarch Geometricians saith he teach children who are not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligible kinds of incorporeal figures by fashioning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visible and tangible representations of Spheres and cubes and bodies of twelve sides where he opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Suidas renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be such a one who understands not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are intelligible only above sense as mystical and spiritual things are Observ 1. That they who know not spiritual things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding I mean not that they are fools in regard of humane things no nor in regard of many things in the word of God many there are who have much literal understanding of the Scripture who in regard of the Spirit and Truth thereof may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding because they apprehend not under the letter a spiritual mind and understanding of the Holy Ghost Thus many knew the history and prophecy of Jonas the Prophet how he was three dayes and three nights in the Whales belly yet they believed not nor knew nor laid it to heart what our Lord had said concerning Jonas that he was a sign of the Son of Man Matth. 16.4 Thus our Lord discoursing with the two Disciples that travelled to Emaus Luk. 24 19-24 he saith unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O fools not as we turn it O ye without understanding of divine things And the Apostle Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means such as understand not divine matters Observ 2. Disobedient men who obey not the Doctrine of Christ crucified are ignorant and blind concerning spiritual things Observ 3. Hence we learn a difference of Christians according to growth and capacity the Galatians were here in the state of spiritual childhood and therefore since they did repuerascere become children and non proficients they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the Apostle writes Hebr. 5. where by reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great speech
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
mind the lofty thoughts of our own power and strength Isa 2. Before he come our mind riseth with every good duty we perform this or this I did my power my wisdom c. All this while there is nothing ascribed to the Lord 't is plain the true Josiah is not yet come to the Kingdom 't is plain there is yet no faith or little in the strong one Prov. 20.6 But a faithful man who can find So long therefore as a man declares himself weak Christ and Faith in him is not yet come but when Faith is come when Christ is come the man then is said no more to work but Christ to work in him but his works are said to be wrought in God Joh. and that mightily Phil. Christ is said no more to live but the man in Christ Gal. 2.20 Whatever is of the first birth Wisdom Righteousness Beauty Strength c. it must be first corrupted and deformed before it can be accepted of God the hand of Moses must be first made leprous then healed Naaman the Syrian beautiful as his name sounds must be first made leprous before he could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses is said to be The Lord hath determined to stain the pride of all Glory Isa 23. Before we can be strong in the Lord we must be weak in our selves weak in our own understanding we know not what to do but our eyes are toward thee weak in our own wills and therefore we must resign them up unto Gods will Lord what wilt thou have me to do Men and Brethren what shall we do The Reason is in regard of Men and God 1. Men are blinded by their former sins they are proud and if any thing that 's good befall them they ascribe it unto their own power their own wit c. As the fly in the Fable sitting upon the axle-tree Oh saith she what a deal of dust do I raise Adam would be wise c. Job 11.12 he thinks himself wonderous wise extreme witty especially young men who have least cause and therefore before they can be truly wise they must be brought to their wits end 2. In regard of God that he may take occasion from hence of glorifying his Wisdom Power and Goodness 2 Pet. 2. Wherefore I will arise saith the Lord Psal The Lord saw there was none Isai By this means the Lord brings the man to the acknowledgement of his duty Our eyes are toward thee when all helps fail not before if he can lay hold on a rush he will As we must know our own weakness so his power This every man cannot know for howsoever we all can talk of God and his great power yet they only know it who are in him Psal 56. In God will I praise his power my strength will I ascribe to thee His readiness to help they that know thy name who will trust in him whom he knows not The Lord hath hitherto graciously preserved me therefore surely all is well with me I have been strong in him this is no good argument Pharaoh perished after all Aegypt was destroyed Senacherib escaped the Sword of the destroying Angel but he was reserved for a worse judgement NOTES AND OBSERVATIONS UPON EPHESIANS VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put ye on the whole armour of God that ye may be able to stand against the wiles of the devil THese Times are Martial and Warlike those perilous times whereof St. Paul forewarns Timothy and Us 2 Tim. 3.1 2. And every one of us by our Baptism is registred in the Matricula we have every one of us entred our names among the Soldiers of Jesus Christ to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Soldier and Servant to his lives end This consideration speaks the fitness of the Text. The words are part of a Military Oration vers 10. The Apostle one of the great Colonels under our Lord the Commander in Chief he exhorted his Soldiers to put on courage Here he exhorts them to put on Arms or according to the Military phrase he sounds an Alarm classicum canit he calls all the Soldiers of Jesus Christ to put on their Arms the whole armour of God wherein we note these truths 1. The Devil hath wiles 2. God hath a Panoply or compleat armour 3. Believers ought to put on that Armour 4. Believers ought to put on that complete Armour that they may be able to stand against the wiles of the Devil That truth which is last in order of these words is first in nature for had not the Devil wiles there were no need of a complete armour to withstand them nor were there any need that the faithful should put it on but that they may withstand or stand against the wiles of the Devil therefore they must put on the whole armour of God 1. The Devil hath his wiles 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly way-laying or lying in wait Methodus imports a compendious way of handling any Art or Science or Trade 2. And secondly the Science it self because fraud and deceit is used in Trades and Arts. 3. In the worse sence it signifieth a compendious way to deceive and delude So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Art or Trade signifieth also fraud and deceit so the High and Low Dutch the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is insidiae way-layings and layings in wait as the V. L. hath it howbeit others turn it insultus assaultings aggressiones violent settings upon a man to do him mischief so Diodati the French and Spanish The result of all is that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn wiles these two things are signified subtilty and strength both which Coverdale puts into the Text rendring the word crafty assaults and indeed one without the other were uneffectual subtilty without ability to do mischief were rather to be sleighted and laughed at than feared violence without wit to guide it though it might do some mischief yet would soon work its own ruine Vis consilii expers mole ruit sua But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both malicious subtilty and power strength and craft to guide it non nocent singula juncta nocent For proof of this that the Devil hath his wiles and his importunate assaults it will appear if we enquire in whom and wherein he exerciseth and practiseth his wiles his deceits his importunate assaultings and if we consider that well I believe every one of us will bring in evidence to this truth in me and in thee and in him the Devil practiseth his wiles that he is operative in every one of us in our disobedience for whence proceeds erroneous thoughts in us false Opinions c. but from the false erroneous Spirit the Spirit of errour whence the deceitful lusts but from this wily Deceiver this grand Impostor Observ 1. The Devil hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the least temporal blessing to come down from thee the Father of Lights we may thankfully be contented with it receiving it from thy hand as fittest for us as having deserved less as less then the least of all thy mercies Furnish us also with patience in regard of our greatest evils enable us we beseech thee with strength above our evil with wisdom above our strength give us a sensible approbation of thy love unto us by thy presence with us at our sufferings and by thy suffering with us Give us a desire and certain hope of a greater good than these are evils These Graces and whatever else thou knowest more needful for us we beg not for any merits of our own but for his merits who inwardly enables us Christ Jesus To whom with thee O Father and thy holy Spirit our Comforter be rendred all Praise Power Majesty and Dominion the rest of this day and for ever more Amen NOTES AND OBSERVATIONS UPON COLOSSIANS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Gospel is come unto you as it is in all the world and bringeth forth fruit and encreaseth as it doth also in you since the day ye heard of it and knew the grace of God in truth WIth singular Wisdom the holy Fathers of old so disposed of the Epistles and Gospels that he that 's well skilled in the order of them may withall know the Beginning Progress and Consummation of the Christian Church and Gods wise and gracious disposing and ordering of the means of Salvation conducing thereunto All contained within the compass of a year which now drawing towards an end which they call Tempus peregrinationis it draws on with it the Consummation of the the Church which consists in the coming in of the fulness of the Gentiles and the conversion and salvation of the Jews Both which are foretold by St. Paul Rom. 11.25 26. That the fulness of the Gentiles shall come in and so all Israel shall be saved For the effecting of both The Gospel of the kingdom must be preached in all the world for a witness to all nations and then the end cometh according to our Saviours prediction Matth. 24.14 The present Epistle and Gospel together with that which goes before and that which next followeth concerneth the preaching of the Gospel to the Colossians in special and generally to all the world and the Fruit of the Gospel so preached in both The Gospel according to St. Hierom Rabanus St. Anselm and others concerneth the conversion of the Jews unto the Faith of Christ In the Epistle which reacheth from the third to the twelfth verse of the first Chapter our Apostle 1. Partly gives thanks unto God for the three Theological Virtues Faith Hope and Charity begun in the Colossians which he demonstrates from their causes from vers 3. to vers 9.2 Partly he prays unto God for their confirmation in these and other Graces from vers 9. to the end of the Epistle This Text is a member of the first part containing in it the cause of their Faith Hope and Love And they are of two sorts 1. The Gospel coming unto them and bringing forth fruits and encreasing in them as it came into the world and brought forth fruit in the world 2. The Colossians hearing and acknowledging the grace of God in truth And these two causes are the two parts of this Text. For our more orderly proceeding in the handling thereof we may resolve it into these several truths 1. The Gospel came to the Colossians as it came to all the world 2. It brought forth fruit and encreased in all the world as it did among the Colossians 3. Thus fruitful it was and thus it encreased from the day they first heard and knew the grace of God in truth 1. The Gospel came to the Colossians The Gospel in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prophane Authors signifieth Glad Tydings of good news and the Sacrifice they offered at the hearing of them and the reward given to him that brought good tydings In Scripture the Gospel is taken both 1. For the Subject of these Good Tydings namely that inward power and vertue of Christ in the flesh prevailing against the power of sin according to that of the Apostle Rom. 1. The Gospel is the power of God unto Salvation and 1 Thess 1. And 2. The publishing and declaring the Glad Tydings of this power The Prophets in the Old Testament used a very significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Flesh as often as they spake of the preaching of Grace by Christ A word comprehending not only the argument and matter of good news viz. Christ in the flesh but the publishing and declaring of it This double signification of the Gospel is manifest in that it 's called the Gospel of the Kingdom Mat. 24. Now the Kingdom of God is within us Luke 17.21 as the preaching testifying and declaring of it is without us Thus Grace and peace which are both inward are used for the Gospel John 1. The Law was given by Moses but Grace and peace came by Jesus Christ The testifying of that Grace it is without us I have received the Ministry of the Lord Jesus to testifie the Gospel of the Grace of God Acts 20.24 Thus there is the power of the Gospel and the word of the Gospel 1 Cor. 4.20 An hidden Mystery and secret of the Gospel and a divulging or making that Mystery or secret known Eph. 6.19 And in both those sences the Gospel may be said to come For the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well to be present as to come and that signification of being present is more proper unto spiritual things which are then said to come when they appear to be So God is said to have come unto Moses when he appeared unto him Exod. 19. And Christ is said to come in the flesh 1 John 4.2 when he appears in the flesh for the word may indifferently bear either sence And therefore S. Paul instead of what we turn coming saith expresly God is made manifest in the flesh 1 Tim. 3. ult Thus that we turn the coming of the Son of man and the coming of the Lord may be as well translated the presence of the Son of man or of the Lord Matth. 24. 2 Thess 2. besides other places And the reason is Spiritual things they have neither figure nor name nor motion nor any such like circumstance of their own and therefore if any such spiritual thing be revealed to us who can fancy nothing without such circumstances most necessary it is that they borrow such thereby to represent themselves unto us so that the power of God unto Salvation which we call the Gospel may be said to come unto a people when it appears and is present with them and in them because this term of coming being a kind of local motion which
not this taste not that handle not that and by these Ceremonies laid a yoke upon the Colossians necks whom Christ had made and would have to be free And therefore Martin Luther turns the words thus If ye be dead with Christ to the ordinances of the world why do ye suffer your selves to be held with ordinances as if ye lived in the world And adds this supplement which say Thou shalt not touch thou shalt not taste thou shalt not handle and the like supplement have some of our English Translations In the words we have 1. A mimical commemoration of certain Ceremonies Laws and Doctrines of men 2. A confutation of them In both which there are these axioms 1. St. Paul expostulateth with the Colossians why are ye subject unto ordinances touch not taste not handle not 2. All these things by abuse are to destruction 3. All these things by abuse are to destruction after the Commandments and Doctrines of Men. 1. St. Paul expostulateth with the Colossians Why are ye subject unto Ordinances Touch not taste not handle not Here we shall only enquire what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred in the Text Ye are subject unto Ordinances The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. To broach Opinions as the Leaders of Sects do Or 2. To hold them being broached by others as their followers are wont to do So that the Apostle here blames them that they were Opinionative and either were Authors or followers of Opinions and Tenents touching the Ceremonial Law now abrogated or touching the Doctrine of the Philosophers and this he understands by touch not taste not c. These he names of many other as the Sacrifices New Moons c. And there is the same Reason of fast and feast dayes hearing the Word and receiving the Sacrament if unduly practised 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Greek Fathers read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that which the Latins call egestio and egestum as our Lord speaks Mat. 15.17 Whatsoever enters into the mouth goeth into the belly and is cast out into the draught So that according to some our Apostle should say Take no such great care nor hold opinions touching those things which perish with egestion or casting out into the draught But most what now we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning should be according to our Translators and others These things perish with their use as Castellio renders the Text Quorum usus est ut usu consumantur whose use is that they perish with the use It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to consume with using And so largely the Latin Verb Abutor is sometimes used saith the Lawyer and he numbers them up which are so used as Wine Oyl Corn Cloathing Money Gold This Exposition is not satisfactory for the Apostles words are generally referred unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then here properly signifieth abuse as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth use and abuti properly is re aliqua malè uti to use something ill or amiss And as the true use of things is according to their condition saith the Civilian so the abuse of things is when they are used contrary to their condition As when men place their Life Righteousness and Salvation in abstinence from or not touching any Creature accounted unclean according to the Ceremonial Law that Creature is abused For the Reason why men were to abstain from certain meats and drinks under the Law was that thereby they might understand figuratively a prohibition of converse with the Gentiles Act. 10.11 though more specially from the unclean conversation of ungodly men as St. Paul makes use of it 2 Cor. 6.17 18. 3. Such abuse tends to the destruction of those who abuse them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth corruption and destruction which may be either referred to the perishing of a bodily Creature 2 Pet. 2.12 and so it is of the same extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption or destruction hath reference to the Soul and so by Metaphor Thus edification and destruction are opposed 2 Cor. 10.8 and 13.10 And thus all these things by their abuse are to destruction and corruption of their souls that use them Thus Act. 15. subverting your souls And in this sense Vatablus explains the words Interituri sunt ipso usu i. e. mortem afferunt utentibus quod in illis putent esse salutem Christianam and the ordinary Gloss Quae sunt omnia in interitum i. e. ducunt in mortem si quis utatur Thus an ancient English Manuscript Which all things be unto death by the ill use and Coverdale All these things do hurt unto men because of the abuse of them yea the Vulg. Lat. speaks home to this Translation Quae omnia sunt in interitum The Reason why all these things by their abuse tend to their destruction who abuse them appears from the Rule of Contraries for as the right use of these things is conducible and helpful to the edifying and saving of those who use them so the abuse and ill use of them tends to their destruction and corruption who abuse them 2. The only Name by which we can be saved is the Name of Christ in whom all fulness dwells Col. 2. If therefore men have regard unto the empty and beggerly Elements and seek for Salvation in them what can be expected but what our Apostle hath Gal. 5.4 Christ is become of none effect unto you 3. Add hereunto a third Reason these things abused are made a cover for sin Why have we fasted say they Isa 58. Prov. This day have I paid my vows come therefore And thus men tacitly Reason the last Day I received the Sacrament come therefore let us to the Ale-house the Tavern the Bowling-ally Observ 1. Note hence of what nature all outward Services and of them a Fast is it is of their number which may be well used which may also be abused and ill used 1. These things may be well used namely if according to their primary Institution Thus the Ceremonial Law consisted of such things as the Apostle calls shadows and rudiments or elements they are called shadows Of like nature as we may probably and charitably judge were the traditions of the Elders Mat. 15. Ordained by them out of a pious intention as foreseeing the Apostacy of the Jewish Church And therefore these held forth before men their duty in outward actions as washings of hands c. intending thereby to signifie and require the inward washing from all pollution of flesh and spirit that they might perfect Holiness in the fear of God as we may charitably conceive that the primitive Fathers of the Christian Church foreseeing likewise the
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
Thus Enoch walked with God Gen. 5.22 so 't is in the Hebrew But the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God And the Apostle Hebr. 11.5 Enoch before his Translation had this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he walked with God Gen. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God saith the LXX So whereas we have in our latter Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk before God Psal 116.9 the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk pleasingly before the Lord in the Land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk before me saith God to Abraham Gen. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 please me so the LXX the like ye have Gen. 24.40 and 48.15 beside other the like places The issue of all which is that to walk in Gods way and to please him are one and the same thing And yet there is somewhat more implyed in this kind of walking wherever the word is taken in this sence 't is in the reciprocal form and includes a reflex act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and this word of many other in this form is frequentative which imports a frequent and continual walking in holiness and righteousness and so pleasing God and our reflex and reciprocal delight contentment complacency and pleasing of our selves in the continual walking and pleasing God Such is that word of Promise Gen. 22.18 In thy Seed all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be blessed or shall bless themselves A most happy reflexion and reciprocation wheresoever it is found Man blessed of God and blessing himself that he is blessed of God Man walking with his God and pleasing him Man delighting and pleasing himself that he walks with his God and pleaseth him 3. So that it 's no marvel that where these meet that there should be abounding more and more that 's the third and last word to be explained they are all one indeed and the same thing the Apostle in the Text plainly speaks as much Ye have received of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how ye ought to walk and to please God and how 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye abound more and more and indeed the nature of walking implyes as much it being a progressive and continued motion And it will yet more plainly appear if we shall consider the object store and plenty and fulness of that wherein one may be said to abound and the subject confirmed and rooted in that fulness which is called radicatio in subjecto and the increase both in the kinds and degrees of it which they call intention and the perseverance and continuance in that growth with a fulness of will earnestness confidence resolution chearfulness and endeavour All these are comprehended in the notion of abounding and thus to abound is nothing else but to walk and please God For 1. As concerning the object the store fulness and plenty wherein we ought to abound it is no other than the very same way wherein we ought to walk and that 's Christ himself in whom all fulness dwells abundance of Grace exceeding riches of Gods Grace fulness of Grace and Truth And wherein ought we to abound but in all goodness and mercy in righteousness and holiness in truth in peace in faith in virtue in knowledge in temperance in patience in godliness in brotherly kindness in love in the whole Christian life Ephes 5. 2 Pet. 1. And what are all these but the way wherein we ought to walk what else but Christ himself the way the truth and the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and mercy of God the righteousness and holiness the life the peace the virtue or strength and power of God And what is our abounding increase and growth in all these Graces but our continual walking progress and going on in this most excellent way in all kinds of virtues and virtuous actions adding unto our faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity 2 Pet. 1. Our continual progress in all degrees of every Grace and Virtue our growing in Grace from grace to grace from virtue unto virtue from strength to strength our abounding in every Grace and Virtue and every degree of every Grace and Virtue more and more And thus to walk thus to abound more is to please God and therefore the Apostle puts them all together as here so 1 Cor. 15.58 My beloved brethren be stedfast unmoveable alwayes abounding in every good work of the Lord so many Translations have it as knowing that your labour is not in vain in the Lord and so he prays for the Colossians That they might be filled with the knowledge of Gods will in all wisdom and spiritual understanding that they might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing or abounding in the knowledge of God strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full when we so walk and abound more and more in pleasing God and so rejoyce and please and delight our selves in so walking and abounding and pleasing God Nor will it be curiosity or presumption as some conceive to inquire into the reason why walking and abounding more and more pleaseth God if we seek not the reason without God himself When God is said to be pleased it refers to somewhat of God in the object pleasing otherwise either 1. God should not be the only good or 2. Not pleased only with that which is good And because there are degrees of good there must likewise be degrees of pleasing God for if that which is good because good pleaseth God that which is better and abounds in goodness is better pleasing and that which is best of all pleaseth God best of all according to the Rule Vt se habet simpliciter ad simpliciter ita magìs and magìs maximè ad maximé Seeing therefore the Graces and Virtues of God wherein the Saints walk and abound are far better than the very best of all Gods Creatures for they by how much the more they are worn by so much the more they waste and consume away Whereas the Graces and Virtues of God are of a far better mold so that by how much the more they are used by so much the more they increase and abound more and more An Argument of their Divine Nature for such they are 2 Pet. 1. and therefore worthy of God as the Apostle speaks Coloss 1. Hence it is that God is so well pleased with them as with his own nature and natural Image and as he saith of his own essential Image in whom the fulness and abundance of the God head dwells bodily Coloss 2. That in him he is
Axiom Lay hold on the Eternal Life Wherein two things must be explained 1. What the Eternal Life is 2. What it is to lay hold of it 1. Life is either 1. of Nature and that either Vegetative Sensitive or Rational 2. of Sin 3. of Grace one and the same man may live them all successively 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. to lay hold on that which is in danger to perish as Heb. 2.16 He layeth hold on the Seed of Abraham Or 2. To lay hold on that which may keep us from perishing and so the Seed of Abraham layeth hold on Christ And in this latter sence the word is here used and signifieth a further act of Faith a laying hold on the object of it Eternal Life for so Faith is carried to a double object 1. The Righteousness and life of God lost in us 2. The Power of God or Christ for the subduing of the sin intervening and coming beween us and God his Righteousness and the Eternal Life When therefore through the power of God we have fought the good fight of Faith and subdued the sin that 's the first act here commanded Then lay hold upon the Righteousness and Life of God and this here seems to be a Metaphor to lay hold on the Eternal Life is taken from Runners or such as strive in Games for the brabium the reward Observe This if well considered may set an high price upon the true Christian Life and may shame them who sleight and undervalue it Is it not the Life of God good Angels and good Men Is it not the Life that lasts for ever even the Eternal Life Exhort 1. To lay hold on this Life Exhort 2. To fight that good fight Motives 2. 1. Melchizedeck will help us 2. The Righteous are scarcely saved Sign Is Christ Jesus thy Lord No man can call Christ Jesus the Lord but by the Holy Ghost Means 1. Follow the Spirit Galat. 5.16 17. 2. Fighting is a necessary means for the obtaining of the prize Col. 1.24 2 Cor. 1.6 Rom. 6.8 3. If thou wilt enter into Life keep the Commandments 4. Pray to the Lord to restore thine hand dryed up like Jeroboams but perhaps he hath given thee strength already stretch out thine hand stretch it out to the poor and needy this is the means which the Apostle prescribes vers 18 19. Axiom 3. The obtaining of Eternal Life requires our utmost endeavour fighting laying hold running striving to enter From the dayes of John the Baptist the kingdom of heaven suffers violence and the violent take it by force press forward unto the mark for the prize of the high calling of God in Jesus Christ Observ 1. Here is a means for the lengthning our short life Lay hold upon the Eternal Life See Notes on James 4.14 Observ 2. The transcendent eminency of the life of God whereunto we are exhorted it 's the Eternal Life whatever other life is but short and temporal for what is your life saith St. James Jacob said of his dayes that they were few and evil What is your sinful life pleasures of sin for a season A lying tongue is but for a moment In Gods wayes is continuance Isa 64.16 The Prize is here the Image of God the Life of God the Divine Nature which consists in all righteousness in humility meekness patience c. all which are in the Living God the consequents whereof are the peace of conscience and ravishing and glorious joy in the Holy Ghost which accompany the Eternal Life where ever it is in God Angels or Men so far forth as they are capable of it or it communicable unto them Now that Eternal Life consists in these is proved Psal 24.3 Who shall ascend into the hill of God i. e. obtain Eternal Life vers 5. He shall receive the blessing and righteousness so that the blessing of Eternal Life is Righteousness Christ praying against his enemies saith Let them not enter into thy Righteousness Psal 69.27 Prov. 12.28 The way of Righteousness is life Prov. 21.21 He that followeth after Righteousness and Mercy shall find Life Righteousness and Honour Isa 46.13 I bring near my Righteousness and my Salvation shall not tarry So that Life Righteousness and Salvation are all one Isa 51.5 and 56.1 Joh. 1.4 In him was Life and that life was the Light of men that Light of men is Righteousness Goodness and Truth Ephes 5.8 9. Light in the 8th vers is so expounded v. 9. therefore the Light and Life of men is the blessed fruit of the Spirit in Righteousness Goodness and Truth Jam. 1.12 2 Tim. 4.8 A crown of Life is a crown of Righteousness 2 Pet. 1. According as his Divine Power hath given unto us all things pertaining to Life and Godliness which are the same and Glory and Virtue the same Object 1. Eternal Life is not to be enjoyed in this world but the life of Righteousness may be obtained Resp It may be enjoyed in some measure as we see in Zacheus Luk. 19.9 Prov. 11.31 The Righteous shall be recompensed in the earth not in outward blessings but inward and spiritual for 1 Cor. 15.19 If in this life we have only hope c. there is no hope in the other life for faith and hope cease 1 Cor. 13. 1 Joh. 3.14 We are passed from death to life and vers 15. No murderer hath Eternal Life abiding in him compare the first vers with the 14th you shall see that he that loves in truth hath Eternal Life abiding in him Object 2. We are in the way to not in the life Resp True as Childhood is a way to perfect age yet Righteousness c. are the true Eternal Life life in their measure as childhood is manhood in the nature of it Object 3. Eternal Life is a life of joy pleasure happiness Resp Not a Turkish happiness is here described but a Christian not in meats and drinks but in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 Object 4. Two Kingdoms there are one of Grace the other of Glory Resp The words of both are said to be the words of this life Act. 5.20 The Scripture speaks but of one Kingdom Repent for the kingdom of heaven is at hand 'T is true there are several degrees yet the lowest degree is a participation of the glorious life We are changed into the same Image from Glory to glory i. e. from one degree of Grace into another 2 Tim. 4.8 A crown of Righteousness is Jam. 1.12 a crown of Life and 1 Pet. 5.4 a crown of Glory to shew that Righteousness Life and Glory are one and the same thing so Peter confounds Godliness with Life and Glory with Virtue 2 Pet. 1.3 And lest we should cavil and say that Godliness is the way to Life and Virtue the way to Glory he puts them in an inverse order doubtless not without a Divine instinct All this proceeds from meer Grace from the beginning to the end
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
are comforted and strengthened according to their Faith Quicquid recipitur recipitur ad modum recipientis as our Lord saith according to thy faith so be it unto thee And this is the reason why some are more and more confirmed who hear the word others not so according as the Word is preached and received with more or less Faith Observ 9. The doctrine of Faith and good works in Christ Jesus is to be taught and confirmed again and again it cannot be too often ingeminated nor too earnestly pressed and urged Hence it is that we find this doctrine so often in Scripture as Matth. 5.16 17. Joh. 15.8 Gal. 5.6.6.8 9 10. Ephes 2.9 10. 1 Tim. 2.9 and 5 11-16 and 6.16 17. Jam. 2.14 1 Pet. 2.12 beside many other places Look from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Amen from the beginning of the Word to the end of it and see whether any thing more yea any thing else be commended to us than Faith Hope Love Meekness Patience c. the faith and obedience of Abraham the patience of Isaac the humility of Jacob the meekness of Moses c. Now to believe that all these are so wrought by Christ that they were not to be done by us and that by such a Faith we shall be saved it 's a short cut to salvation who ever first found it Observ 10. The Pastors and Teachers of the Church are set over believers more specially to instruct and feed them Joh. 21.14 15 16. Act. 14.21 22 23. Ephes 4.11 12. though they ought to endeavour the conversion of others also 1 Cor. 14.24 25. If there come in one who believeth not or one unlearned Object None are to be stirred up immediately to good works but they who are already believers what shall become of others They are first to be exhorted to repent ravel all their works of disobedience and believe and then to do good works Matth. 3.8 John Baptist exhorts the generations of Vipers to bring forth fruits meet for repentance and the reason is none but believers only can please God or bring forth good works acceptably by Jesus Christ Hebr. 11.5 6. Joh. 15.4 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and the Apostle wills that Titus affirm these things constantly that they who believed God should maintain good works These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying some render indubitatus sermo an undoubted speech others a true saying Castellio certa res est it is a certain thing all which amount unto the same sence The words may be understood either to belong to vers 7. and so they are a seal to the doctrine of Justification And thus Martin Luther and the Low Dutch Translations and Coverdale apply them to the former words Luther was no good friend to works Or else they belong to the eighth vers and commend unto us as a superscription of the Epistle that necessary saving doctrine of Faith and good works and thus the most understand them The words are true in Thesi and Hypothesi 1. The Word of God and the Doctrine of his Christ such as this is is an undeceivable true and faithful Word in what kind soever it go forth It is no cunningly devised fable 2 Pet. 1 16. but a sure word vers 19. The testimony of the Lord is sure Psal 19.7 These sayings are faithful and true Rev. 22.6 This is true of Gods Commandments and Testimonies Psal 119 86.138 Isai 25.1 This is true of his promises 2 Cor. 1.20 Psal 12.5 6 7. This is true of his warnings and threatnings Exod. 9.18 19. Hebr. 10.30 The Reason is the truth of a Testimony depends upon the faithfulness of him who testifieth it which is the Lord himself Numb 23.19 Rev. 1.5 and 3.14 Christ is Amen the faithful witness called Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Amen Observ 1. Whence appears the difference between the word of God and the word of Man Rom. 3.4 5. Observ 2. This discovers their vain hope who dream that the comminations and threatnings of God shall not be executed Exod. 9.19 20 21. whence came the first fall and mischief upon Mankind was it not from hence they believed not the threatnings of God Gen. 3. Observ 3. The Messengers of God who are sure that they bring his Word according to the letter and mind of God may command the same in that name to others both teachers and hearers as St. Paul here doth and elsewhere Rom. 11.13 and St. Peter 2 Pet. 1.16 Psal 19.7 and 119. per totum Prov. 30.5 Exhort Let us believe the Lords Commandments commended every where unto us as righteous faithful and true Psal 119.18.66 68.138 Let us believe the Prophets as Hezekiah as Paul exhorted Agrippa yea let us believe the whole word of God Psal 18.30 Prov. 30.5 Let us believe his promises as Abraham and Sarah did Rom. 4.20 Hebr. 11.11 Let us tremble at his threatnings as Josiah did 2 King 22.11 12 13. Isai 66.2 2. The words are true in Hypothesi the Apostle useth this Proem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but three times in all his Epistles 1. 1 Tim. 1.15 where he speaks of the undoubted mercy of Christ towards men who find themselves lost forlorn and miserable repenting of what is past and desiring to be purged renewed and saved for the time to come 2. The second place is 2 Tim. 2.11 12 13. where he declares the condition upon which we are to expect from Christ Life and Salvation 3. The third and last is here in the Text wherein he shews the way to both to accomplish the condition and to obtain Salvation There are not three more important truths in all the Apostles writings nor any one more necessary to be regarded in their due place than this in the Text. Now that it is such a faithful saying will appear by the parts of Gods Word c. See Notes in Jam. 1.22 Observ 1. The Apostle calls this Doctrine touching faith and good works a faithful saying whereby he implyes that good works have faith for their principle and that all good works proceed from an operative faith whence the true living faith and obedience of faith are all one Rom. 1.5 and 16. yea faith and obedience are ordinarily taken one for another See Notes in Jam. 1. Observ 2. The Apostle calls this necessary Doctrine of Faith and Works as also the other two yea and all and every other point of Doctrine may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of faith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a demonstrative speech not such a saying as may be made good by demonstration although there be in Scripture no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no saying which is against reason yet the wisdom of God propounds divine truth to our faith as a divine testimony not to our Reason as a demonstration lest our obedience should be finally resolved into our Reason which utrinque valet and it 's most
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
fear the Lord and his Goodness in the latter days Although this may be understood of a King or a Prince according to the order of David one who shall rule according to Gods own heart But most interpreters fetch this quotation out of 1 Chron. 22.10 He shall be my son and I will be his Father But against both these there are two great objections for the first place Psalm 89. speaks expresly of David and this latter place 1 Chron. 22.10 as expresly of Solomon For answer to this we must know that nothing can be a Sign or a Type of another except it self be really a thing existent or to come and that may be considered in a threefold respect 1. As a thing existing or being in it self so Ivy or a Bush of Ivy. 2. As a Sign only as an Ivy Bush is of wine to be sold 3. As both Accordingly David or Solomon may be considered in themselves and so their persons have some things in them proper unto them and which are no way typical or figurative of another as their personal sin 2. Some things are attributed unto them as they are types and figures yet with far more respect unto the thing figured than to the figure it self as Psalm 72.11 17 18. All Kings shall fall down before him all nations Thus when the Holy Ghost speaks of the Type he hath oftentimes his eye so fixed upon the truth and substance figured that he attributes that to the Type which is proper to the thing typified as in Melchizedech Hebr. 7.3 He is thought to be Sem the great but figured Christ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Some things are in both of them the Type and the thing signified by it yet with a great deal of difference of the Type in his measure and scantness of the person or thing typed more largely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the Sonship spoken of both under the type of David Psalm 89.26 27. And of Solomon 1 Chron. 22.10 And therfore this Allegation or Testimony taken out of either of these places is true according to the Letter A second Objection is that this first is figurative and Allegorical Testimonies by reason of their Amphibology and Ambiguity are not to be used or produced as proofs in arguing or confirmations of Divine Truths I answer though this were true which yet is not so nevertheless an Allegorical proof may succeed in the second place where a clear literal proof went before and so I hope the Allegation is cleared In which for explication two things must be enquired into 1. Whether the Testimony be to be understood only or principally of Christs incarnation 2. Why the Lord speaks in verbis futuri I will be to him a Father c. Answer to the first true it is the Lord did intend and then and long before promised to beget or raise up Christ in the flesh to whom he would be a Father and who should approve himself a Son in all Love and Dutiful Obedience It is true also that Christ when he was in the flesh did not only purge the outward Temple but did also build an inward house to his Father in the Souls of his Disciples or true Followers and therefore Christs Sonship in the flesh is not here to be wholly excluded But I cannot think with Haymo that the incarnation of Jesus Christ is here principally meant for since that which is spoken of David and under him of Christ Psalm 89.26 27. I will make him my first born c. He was a Servant of Rulers Esay 49.7 Also that which is spoken as of Solomon but understood of Christ 1 Chron. 22. I will establish his Throne over the house of Israel for ever was not fulfilled in the days of our Saviours incarnation it is evident therefore that this allegation is either solely or principally to be understood of Christ in the Spirit and of his eternal Sonship 2. For Answer to the second Quaere two things may be affirmed 1. That this Generation of Christ being eternal there is neither pretension nor succession of time to be regarded in it 2. The Apostle cites these words in the same time wherein they were spoken Now the Words are promissory and spoken in the future 1 Chron. 22. And therefore the Apostle quotes them as he finds them In the words are two promises litterally to David or Solomon and mystically to Christ Observ 1. Observe we then from hence the Wisdom of God that can speak of two persons so different one from other as Creature and Creator of two Sonships as diverse as temporal and eternal at once in one and the same sentence and yet speak most truly of both Observ 2. Observe that more sences than one and they far distant and different one from other may according to Gods true intent and counsel be found under one and the same Testimony Sentence or Words This the Fathers knew well and cryed out who can find out all the several Secrets Mysteries and Sences couched under one and the same word Ad dignitatem Scripturae pertinet ut sub una litera multos sensus contineat Augustin Nullus apex vacat mysterio Hierom. In the mystical or spiritual sence is a twofold promise 1. I will be to him a Father 2. He shall be to me a Son The Reason of the first may be conceived from the immutability of Gods actions ad intra for whatsoever the Lord doth ad intra is from everlasting and to everlasting if we enquire into the ground of this whence can we have it but from the consideration of Gods immutable Love unto his only begotten Son Observ 1. Observe the Fathers act in begetting his Son is future as well as present yea an eternal he hath been is and will be a Father unto Christ where-ever when ever begotten Observ 2. The humiliation of Christ was no bar let or stop to the Fathers fatherly affection towards his Son but rather a further engagement of the Fathers love to him Philip. 2.4 10. Esay 53.10 11 12. Observ 3. The Fathers eternal purpose and resolution towards his Son is to esteem love honour defend cherish and promote him and in all paternal and tender affections to regard him as his most honourable true and only Son Prov. 8.23.30 John 5.20 The Father loveth the Son and sheweth him all things that himself doth c. Observ 4. Whereas this promise or Compendium of all promises was made to David and Solomon according to their scantling as Creatures and that not absolutely but upon condition of perseverance in obedience witness 2 Sam. 7. and Psalm 89. yet this promise is made to Christ absolutely yea even to Christ in the flesh because the Father foresaw his Sons perseverance in all Love Duty and Obedience yea it is made to Christ according to his capacity in the Godhead that he should infinitely and eternally partake of the Fathers Love Bounty Kindness Riches Joys and Happiness this
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
Lord speaks and writes with the finger of his Spirit in the heart what before his speaking is contained in Books and Writing when the Lord comes he turns to speaking Jos 15.15 Observ 2. Jesus is the Lord Hence it follows that all manner of submission and obedience active and passive in doing and suffering is due unto him Mark 28.18 All power is given me c. I am the Lord what then Go ye therefore and teach all nations c. teaching to observe all things 1 Sam. 3.18 When Samuel had foretold the utter ruine of Ely's house It is the Lord saith he let him do what seemeth him good So Job 1.21 The Lord gave and the Lord hath taken away Exhort If this Salvation be spoken by the Lord it 's but reason that it be heard by us I will hearken what the Lord will say Psalm Pray unto him speak Lord for thy Servant heareth Observ 1. It is no dishonourable employment to speak the Gospel it is the great Salvation the Gospel of Salvation Eph. 1.3 even the Lord himself was not ashamed to preach it yea to be the first that preached it Solent res magnae per magnos expediri And therefore the Apostle I spake to you Gentiles inasmuch as I am an Apostle of the Gentiles I magnifie mine office Rom. 11.13 Rom. 15.15 16 17. A work worthy the Son of God What more worthy of Jesus Christ than to save 1 Tim. 4.16 Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and those that hear thee Nor is this peculiar and proper to the Minister James 5.19.20 It is a common Salvation and that which may be wrought instrumentally and ministerially by every Believer toward another which was principally and first spoken by the Lord a business not unworthy of the Lord Jesus Observ 2. The Gospel therefore must needs be a word of truth being spoken by Christ himself the Amen the faithful witness Eph. 1.13 Col. 1.5 reproves our great unbelief Esay 53.1 Our hearing and to whom is the arm of the Lord reveiled Gal. 3.1 2. The great Salvation was confirmed unto the Hebrews by those that heard the Lord. These words are a further publication of the Gospel and a confirmation of it Wherein enquire we 1. what is meant by the confirmation of the Gospel 2. What 's meant by the hearing of the Lord. 3. What is to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us 1. What is meant by the confirmation of the great Salvation The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Salvation or the Gospel of Salvation was confirmed it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be founded sure and laid as a firm and sure foundation The Septuagint have by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish or settle as a Law is setled or established unto which they oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annul or abolish a Law Psalm 119.28 They have by it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is much of the same signification Psalm 41.12 So that the Metaphor may be taken from a building strong and firm whose foundation is surely laid or from the making of a Law so sure that it cannot be changed 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth to hear and that both with the outward and inward senses there need no example of the first it is so ordinary Of the second Gen. 11.7 Let us confound their language that they may not undestand one anothers speech The word â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may not hear Gen. 42.23 They knew not that Joseph understood them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Joseph heard them The like Esay 36.11 It signifieth also to obey because thou hast hearkened to the voice of thy wife Gen. 3. Thou hast obeyed Esay 36. Hearken not to Hezekiah i. e. obey him not To hear is better than sacrifice 1 Sam. 15.22 So in the Latine Dicto audiens i. e. obediens And all these ways the word may be here understood The persons said here to have heard the Lord by whom the great Salvation was confirmed were the twelve Apostles and seventy Disciples who heard understood and obeyed the Gospel among whom i. e. those who heard the Lord and saw him our Apostle was one and a principal one though he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.8 born out of due time as one who was not brought up in the Principles of Christian Religion and so by long teaching brought to Christianity which is as it were the natural Birth of a Christian but as one suddenly cast out of the womb yet the Lord made choice of him as a principal witness Acts 22.14 15. who heard with their outward and with their inward ears Acts 1.8 1 John 1.12 which as it added boldness to the Apostles to testifie their message Acts 4.19 so it makes much for the confirmation of the Gospel But that the Gospel be confirmed it is not enough that the truth of it be heard known and obeyed by others if it be confirmed unto us it must be heard understood and obeyed by us and therefore it follows 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us some understand by this an Hebraism instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they conceive that the Author of this Epistle includes himself with the Hebrews contrary to Gal. 1. Others rather understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to include the time q. d. usque ad aetatem nostram and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad aetatem meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc usque tempus Both sences may well stand together yet it needs not hence follow that the Apostle according to the first sence should understand himself to be included no more than Esay 59.10 Why must the Gospel be confirmed unto the Hebrews by those that heard the Lord In regard of 1. the Gospel it self 2. those that heard it 1. The Gospel is a word so to be heard that it be obeyed 2 Thess 1.8 1 Pet. 4.17 If therefore the Gospel had been preached only by the Lord it might have been conceived possible to him with whom all things are possible but not unto men And therefore the office of publishing the great salvation was committed unto those who had heard it and found it possible Whence it was that Philip was sent unto the Eunuch Act. 8. Ananias unto Paul Act. 9. Peter to Cornelius Act. 10. Let not the Lord speak to us lest we die Therefore Elihu tells Job 33.6 2. They who have heard the Lord are the only fit witnesses to testifie and confirm the Gospel so reasonable is that of our Saviour unto Pilate Joh. 18.20 21. I spake openly ask them that heard me Testis idoneus every fit and sufficient witness must be 1. Prudens sciens prudent and knowing 2. Vir bonus
by another Whence our Lord stiles himself one that is sent Though he is called Shilo which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom reads it and renders it quia mittendus est Gen. 49. By interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 9.7 Thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle of our profession Heb. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes the name also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the work he doth I do the work of him that sent me 2. But we may farther observe that where the Lord is called an Angel it is not absolutely to be understood as if he had that name from a nature common with the Angels but with reference unto some work whereabout he was busied as where out of the Hebrew Esay 9.6 we read his name shall be called wonderful counsellor Septuagint instead of those two names hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Great Counsel and so the Greek Fathers read that Text And Malach. 3.1 in these words neither in the former place nor in the later is the word Angel to be understood of an Angelical Spirit But the former is meant of John Baptist as our Lord interprets it Matth. 11.10 and the later of Christ with reference unto the work whereabout he was sent and therefore he is called the Angel of the Covenant Farther it may be said that the Angels were made according to Gods Image as the V. L. saith of the fallen Angel though we think otherwise Tu signaculum similitudinis plenus sapientiâ perfectus decore c. Ezech 28. Thou art the seal of the likeness of God made like unto him as the impression in the Wax answers to that of the Seal Being thus made according to Gods Image they fell Job 4.18 The Answer to this question will be more proper to the third point But although this sence contain a truth in it as may appear by comparing this verse with vers 9. Where it 's said that Christ was made a little lower than the Angels I do not conceive that this is the meaning of this Scripture for beside the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which by and by it is a very hard expression to take upon him the Angels in the plural number instead of taking on him the nature of Angels This our Translators well perceived and therefore were bold to add a Supplement besides the verb is in the present tense which fits not an action long since done which they also well perceived and turned it by the preter as more fit to signifie their purpose 2. He takes not hold of the Angels so the Margin truly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Tense which in the Text is not well rendered in the preter Tense The proper meaning of this word is to lay hold or to take hold of one who is in danger or is already in a perishing condition to lay hold of such a one and deliver him from the evil and danger of it that 's the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it answers well to the former verse that he might deliver those who through fear of death c. So as if one were falling or faln into mischief he who should presently thrust out his hand lay hold and catch him he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jude vers 23. Some save with fear plucking them out of the fire So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lay hold upon one ready to perish or lost and draw him out of the ruine and danger of it or as the word is also used in prophane Authors as it answers to vindicare to deliver or save from danger or restore or set at liberty And thus it 's in a sort all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 15. Thus the word is used Matth. 14.31 Marc. 8.23 Luk. 9.47 and 14.4 and 23.26 Act. 23.19 Heb. 8.9 And because the sence of the words used in the New Testament is best known by comparing them with the Old The Septuagint by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wont to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason The Lord the Creator 1. He made them not only strong and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong ones Exod. 15.11 Psal 29.1 and 86.7 Job 41.17 Ezech. 32.21 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.20 Such as excel or are mighty in strength And therefore they needed not any to support them or lay hold on them and therefore he taketh not hold of the Angels 2. He made the Angels immortal and such as needed not to be succoured against death or the fear of death He took the seed of Abraham 1. What is meant by seed 2. What by Abrahams seed 3. To take upon him that seed 1. The word seed in its proper signification is well known nor is it unknown in its borrowed sence as it 's here used for here it signifieth children or posterity as the children of Abraham or Abrahams posterity Howbeit as the seed is brought forth by the plant and may be the cause of another plant of the same kind So a child may be called a seed as begotten by his Father and as he is prolificative and hath in him a power to produce the like So the seed of a living creature is potentia animalis is in possibility to bring forth that creature which is produced out of it 2. The seed of Abraham may be two ways understood Either 1. Naturally Or 2. Spiritually 1. Naturally and so all they who descended from Abraham according to the flesh may be called his seed Thus our Lord said to those who went about to kill him I know saith he that ye are Abrahams seed Joh. 8. Thus Ishmael was Abrahams seed Gen. 2. Spiritually the seed of Abraham is either Christ himself Gal. 3.16 Or those who are Christ's Gal. 3.29 If ye be Christ's then are ye Abrahams seed c. And thus they are the seed of Abraham who walk in the steps of Abrahams faith Rom. 4.11 12. They who follow Abraham in this Faith and Obedience they who according to Gods command forsake their own people and their fathers house 3. The Lord may be said to take this seed either when he assumes it into hypostatical Union with himself or as he lays hold upon it according to both readings in the Text and in the Margin 1. The Lord took on him the seed of Abraham according to the flesh Matth. 1. He taketh hold of the seed of Abraham Reason 1. In regard of Abrahams seed faln and ready to fall The Serpent is as active now as ever 2. In regard of the God of Abraham he wills not that any should perish He hath for this end sent the Lord Jesus not only to take part of flesh and blood but
life evidently declares he is not in them it is not enough to prove him with thee that thou canst recite some few sayings who glory in their powerful Preachers Surely they are the most powerful who have that power in themselves and then declare it to men Psal 71.3 16 18. But God is far from their reins The Stoick said well to one who boasted much of such and such a Philosopher Sic Zeno sic Aristarchus c. quod autem tu What benefit is it to thee or me to read or hear much or speak much of Gods being in his Saints and people if he be not with thee Emmanuel God with us See Notes on Gen. 26. Exhort ult Repreh 2. Who tempt the Lord in regard of his Omnipresence and Power as if he were not able to make good his promise of pouring out his Spirit upon all flesh of giving his saving waters unto Israel and therefore they forsake the fountain of living waters and dig themselves cisterns broken cisterns Repreh 3. Those who tempt the Lord there are many such at this day But the most of them may be reduced to one of these two heads 1. They either unbelieve and believe not that which the Lord hath reveiled that he can or will do or have them to do Or 2. They believe that which the Lord hath not reveiled that either he will do or have them to do 1. Such as believe not that which the Lord hath reveiled that he can or will do or have them to do Thus when it is said Matth. 1. Heb. 7.25 He shall save his people Men believe not such a mighty power in the Lord to save Why They say they cannot but they must sin O but saving may be understood in regard of the term ad quem they believed not that the Lord is able to save them or preserve them to his everlasting Kingdom or if they believe that the Lord is able to save yet not to the uttermost not from all and every sin Heb. 5.9 Being made perfect be became the author of eternal life and salvation unto those that obey him Such as these he is able to save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a lower pitch of life and salvation wherein many desire to sit down and rest themselves as those who flatter themselves in a good will or good endeavour to do well c. I would not discourage any one in the lowest degree of life but I beseech ye consider with me since the Essence of Christians consists in the progress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.1 and since the Lord tells us that he is able to save to the utmost yea that Joh. 10.10 yea since that Psalm was sung to the Messiah as proper to him Matth. 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be well considered it may terrifie any man from setting up his rest in the very beginning of his journey and may encourage him to go on from strength to strength Or if they believe that it 's possible for the Lord to save from all and every sin and save to the utmost yet they believe not that ever he puts forth so much strength and power or imparts such ability to the creature that ever he should be able to be saved to the utmost and if so we are then but as we were Phil. 4.13 Matth. 9.8 Such power unto men that the man should arise or withdraw his heart from carnal affections take up his bed raise up his flesh to do the will of the Spirit to go to his house Paradise whence he is gone forth They believe that it 's possible that the Devil can put forth so much strength and power as to make his servants absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Matth. 24. And do they nor then believe that the Devil who hath no power at all but what is permitted him of God hath more than the omnipotent God Sciendum quia Satanae voluntas semper iniqua est sed nunquam potestas injusta His reason is because he hath his will of himself but his power from the Lord for that which the Devil desires to do unjustly the Lord permits him not to do otherwise than justly They believe that by the death of the body the sin is to be purged out but so they give more power to their own death than Christs 3. The Fathers of the Hebrews tempted God in the day of temptation and proved him in the wilderness There is only one word here to be explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they proved me which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of middle signification sometimes it 's the same with the former and so taken in an ill sence Thus Mal. 3.15 They that tempt God are even delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it 's taken in a good sence and so we may without sin prove God as he bids the people prove him Mal. 3.10 Prove me now if I will not open the windows of heaven and the Lord is said to prove his people Zach. 13.9 I will refine them then as the silver is refined and try them as gold is tried I shall speak of it in both sences for so it may have reference to their tempting of God or it may have reference to the aggravation of their sin in the words following they tempted him and proved him and saw his works The Fathers tempted God and proved him i. e. they provoked him as we have like expressions often joyned together Psal 78.58 they provoked him to anger with their high places and moved him to jealousie with their graven images Numb 14.22 they have tempted me now ten times and have not harkened to my voice Howbeit the latter may add something unto the former for to tempt is only to assay and try to prove is to make an experiment ye have both together Matth. 16.1 The Pharisees with the Sadduces came and tempting him desired that he would shew them a sign from heaven Ratio This temptation and probation of God proceeds either from presumption and pride of heart as they who are in prosperity and high place of dignity presume of their own strength wealth honour even because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others Who is the Lord saith Pharaoh Exod. Jessurun waxed fat and kicked Yea this boldness may proceed from the contrary as from dispair Prov. 30.9 Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of the Lord in vain Observ 1. Note hence the perverse and froward heart of man yea our proud and bold daring of our God by temptation provocation and proving of him Such a boldness their is in every known sin so the Apostles reasons Dare any of you c. 1 Cor. 6.1 2 Sam. 1.14 It s hard for thee saith the Lord to Paul to kick against the pricks Are we stronger than he 1 Cor. 10.
tediousness Aquila and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hated others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did abominate Austin and Bernard render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their
that Land and the Promise of the Land the Rest and the Inheritance are all one and the same thing and figures and types unto us of the Land of Holiness the Everlasting Rest the Inheritance undefiled the promise of Salvation We read of this promsed Inheritance and Rest in many Scriptures Isai 32.18 My people shall dwell in peaceable habitations and in sure dwellings and in quiet resting places Also Chap. 59.2 He shall enter into peace they shall rest in their beds every one walking in his uprightness the like is testified by the Prophet Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall find Rest for your souls The Reason why this promised Inheritance and Rest is left by the Lord may be considered partly in regard of Man partly in regard of God himself 1. In regard of Man his necessity requires it he had a Rest and hath lost it and is unquiet until he return unto it He is banished from his inheritance unto which he was created yea all things in motion require Rest The evil spirits seek it though they find it not 2. This were no reason at all did not the merciful God who made us know our necessity that we have lost our Rest And did not his compassions continue towards us so long as there is any hope of our reclaiming And therefore as he created us to Rest the first time so he graciously calls us unto Rest again the second time both out of much grace understood He hath given us his Son Rom. 8.32 Who is the true Sabbath and the everlasting Rest Col. 2.16 17. He hath given us many promises in him both figurative Exod. 31.13 and real and true Observ 1. As the Rest in the holy Land so the eternal Rest is God's he saith the land is mine Levit. 25. and he saith the rest is his Psal 95. and in the Text we read of the promise left of entring into his rest Observ 2. Since the eternal Rest is God's and he is Lord and Father of all and knoweth that all stand in need of this Rest He is so good to all men that he intended it to all men in and through Christ and is able to give it to all men who seek it aright So good our God is to all and every one that no man is forsaken who by rejecting grace hath not first forsaken the promise of God for so far is God from repenting of his doing us good that he continually follows us with one benefit upon another unless we contemn his calling of us So Calvin upon the Text. Observ 3. The Rest of God is an inheritance So the Lord calls the holy Land and Land of Holiness Observ 4. The Rest of God is an inheritance by promse called the promised inheritance Observ 5. We can lay no legal claim to God's Rest it descends not upon us by nature or by law but by promise So the Apostle affirms Gal. 3.18 If the inheritance be of the law it is no more of promise But God gave it to Abraham by promise and therefore it 's freely given of God and it befals us freely out of grace because by promise Observ 6. The Apostle tells us here of a promise left us of entring into his rest when yet we read of no promise made in all the former Chapter except tacitly and interpretativé and by consequence in Gods oath of exclusion Vnto whom sware he that they should not enter into his rest but to those who obeyed not So that the exclusive threatnings of God tacitly if not expresly include and imply his positive yet conditional promises 1 Sam. 2.30 and 15.23 Jer. 48.10 Matth. 21.43 And consequently in the threatnings which are conditional or so to be understood there is tacitly interpretativé and by consequence a reservation of a promise examples of this we find 1 King 21.21 Jon. 3.4 1 King 27.28 Esay 38.1 5. Hence we may take notice of that greatest honour and dignity of Gods people they are all sons and heirs to a promised Inheritance the Lord hath left them that promise 2. There is another sence of these words the promise of entring into God's Rest is forsaken and neglected the words will bear this sence and so Castellio turns them that though the good God hath given us a promise of entring into his Rest yet most men slight that promise and enter not into this Rest The Law tells us of some things that are nullius no mans and therefore fiunt occupantis they are his who first takes possession of them And such is the promised Inheritance left of all vacua possessio 1. God may endear himself unto men by many great benefits already bestowed and by great and precious promises yet many men yea it is too evident that the most of men do neglect and slight these promises 2. Though our good God make a tender and promise of those things which generally all men love and desire yet it is possible yea experience proves it feasible that most men may neglect and not regard that promise What is more desirable to all men than Rest Every man desires it c. yet when it is offered and tendered what comes of it Esay 28.1 2. He said this is the rest c. who desires not the inheritance undefiled that fadeth not away c yet look Joh. 18.1 2 3. What 's the reason of this 't is to be obtained with difficulty we must labour to enter into his rest vers 11. of this Chapter if it were a non parta labore sed relicta then would we presently accept of it So some understand Job 16. be of good chear I have overcome the world the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confidite Repreh 1. Hence then those are justly to be reproved who seek it among divided judgements and they teach men only to dispute and jangle to maintain their own side And this is the way to lose their rest Jer. 50.62 My people have been lost sheep their shepherds have caused them to go astray 2. They are to be reproved who neglect this Rest and seek it elsewhere among the creatures or in some false way and not according to the promises all the creatures say with one voice it is not here no look higher the true Rest is risen He is not here Those who seek for it and endeavour after it after the Lord's Rest would have it without weariness and labour But the Rest invites none such unto himself but those who are weary and heavy laden Matth. 11. those men would steal the Rest and come into it like Thieves and Robbers some other way who believe not the promise of God's Rest or that it is possible to arrive at it that way and upon such terms as the Lord hath promised Psal 94.12 Deut 7.1 3. For reproof of our negligence and wilfulness By this false perswasion and
to suffer for Christ is a greater grace than faith So the Apostle reasons Rom. 5.1 2 3. And to the Phil. 1.29 Vnto you it is given in behalf of Christ not only to believe in him but also to suffer for his sake Exhort 2. These Hebrews lead us yet further and be we exhorted to follow them yet farther they took they acceptably entertained as the word signifieth the spoiling of their goods with joy The holy Apostles were their leaders Act. 5.41 They departed from the presence of the council rejoycing that they were accounted worthy to suffer for his name The great example to the Hebrews to the Apostles to us all is the Lord Jesus Christ who for the joy that was set before him endured the cross despised the shame c. St. Luke calls his Gospel a treatise of all that Jesus began both to do and teach he gives us his example what he hath done And he teacheth also by his Precept what he would that we should do In that his most excellent Sermon on the Mount Matth. 5.3 He begins it with eight Beatitudes as they are called but doubtless the last vers 10. Blessed are they that are persecuted for righteousness sake for theirs is the kingdom of heaven And again vers 11. Blessed are ye when men shall revile you c. and vers 12. Rejoyce and be exceeding glad c. And Luk. 6.22 23. though he omit some of the Beatitudes yet as St. Matthew here he lays the greatest weight of glory upon this last There cannot be so great joy but from the presence of the greatest good and that follows in the reason of this point knowing that ye have in your selves a better c. Knowing in your selves that ye have in heaven a better and enduring substance A little labour doth sometimes a great deal of work The moving of the Helm turns the Ship quite another way the same letters shuffled and placed differently make all their different words And so the same words placed in a diverse order make extreme different sences such different sences arise from the different placing the words of this Text for the words are inverted and changed from the genuine order of them which is extant in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing that ye have in your selves better wealth in heaven and that which will endure What a difference is here knowing in your selves that ye have in heaven a better c. This translation perswades men that they shall have hereafter in heaven a better c. The true reading of these words knowing that ye have in your selves supposeth believers to have a real possession of the better and enduring substance in themselves so that they take the spoiling of their outward goods with joy Vide Bezoe Annotat. in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven is not in the V. L. nor in some of the Greek nor English Manuscripts Castellio turns the words Intelligentes habere vâ—s penes vos ipsos meliores opes in Coelis durabiles that which will endure because the Verb is in the Participle of the second future it 's opposite unto the wealth whereof they were plundered in the words before so the French Bible High Dutch Spanish and Italian and one Copy of the Low Dutch so Pagnine Vatablus Tygurine Bible Which order of the words is wholly neglected by all the English Translations that I have seen and hereby the sence of the Holy Spirit much obscured which points at the present and real possession of the better and durable riches which wisdom hath and brings with her to the believing soul Prov. 8.18 according to which the poor are said to be rich in faith and heirs of the kingdom Jam. 2.5 and rich toward God Luk. 12.21 What is here said that they have in themselves better wealth A learned Critick understands to be only a right unto it hereafter Dicuntur rem habere ad quam jus habent loquendi genere etiam jurisconsultis usitato But the usual manner of speech in Scripture is not to be over-ruled by the usual speech of the Civil Lawyers for the Scripture doth not entitle Gods people to a a right to an estate in reversion only but enstates them in a present and real possession of the heavenly goods Prov. 24.4 Luk. 16.11 2 Cor. 8.2 Hebr. 11.26 For whereas the eternal life is the true riches they who believe have real possession of it Joh. 3.36 and 5.24 c. and they who love the brethren 1 Joh. 3.14 1 Cor. 15.19 if rightly understood See the place What reason can be rendered of this Translation No doubt but some there were who rendered the words so upon a design why namely for the avoiding and preventing of that execrable errour of inherent Righteousness as some have conceived it to be lest any man should collect from the true Translation of these words That there is any Righteousness any Goodness any Virtue in the people of God but what they have is reserved for them in Heaven till hereafter 2. Others out of ignorance because they know no other Heaven but that without the Man Mean time come we to the several Axioms contained in the latter part of this Text. The Hebrews substance is a better substance There are these two things to be enquired 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render substance 2. In what respects it is said to be a better substance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn substance commonly signifieth worldly wealth and riches and that both in Humane Authors and Sacred as LXX Prov. 13.11 Wealth gotten by vanity shall be diminished and 18.11 The rich mans wealth is his strong City and as an high Tower and 19.14 House and riches are the inheritance of Fathers Jer. 9.10 nor can men hear the voice of the cattle In all which places the word signifying wealth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this place it 's evident by comparison of the word that spiritual and heavenly treasures are to be understood such as ye read of Matt. 6.20 Lay up your selves treasures in heaven and 19.21 Sell all and thou shalt have treasures in heaven Luk. 12.33 Provide your selves bags that wax not old a treasure in the Heavens What is here the spiritual treasure what is the principal substance here to be understood what else but even Christ himself with his concomitant works and endowments riches and treasures Prov. 8.21 The wise man 't is evident that he brings in wisdom inviting to the participation of her self and promiseth to them that love her to inherit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Being it self as he who is the Son of Jesse the very Being it self And thus the LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he in whom are hid all the treasures of wisdom and knowledge Col. 2.3 2. This substance is said to be better These words import a comparison
yet very slowly 1. But mostwhat we stand at a stay and 't is strange that in pursute of holiness of all other things in the world we have soonest enough in pursute of wealth we rise up early and late take rest and eat the bread of carefulness Psal 127. no way seems dangerous no travel tedious no time long men in this case are so indefatigable as if to be rich were the end they were born for and for that end labour as naturally as the sparks fly upward and which is the great vanity there is no end of all their labour nor is their eye satisfied with riches Eccles 4.8 The like we may say of pleasures though they bring a loathing even with their enjoying as also of honours men seldom or never think they have enough of these though the fruition of all these be confined within the space of a short uncertain life yet they pursue them as if they were to last with them for ever As for holiness the inseparable companion of happiness if not happiness it self how soon have we enough of it how soon have our endeavours a check in the pursute of it we feign to our selves false fears there 's a Lion in the way and a Lioness in the streets but if there be apparent and imminent danger we are strangely disheartned but to our terrour be it spoken they who were terrified from this pursute and set up their Rest never entred into the Holy Land Num. 14. And the Apostle applyes it to this very purpose Hebr. 4.1 Let us fear therefore lest a promise being left we also come short 2. And happily some for fear of this go on in their pursute but alas how slowly It was a strong reproof of the seven Tribes Josh 18.3 if litterally understood How long are ye slow to go to possess the Land which the Lord God of your Fathers hath given you The Lord God had given them a Land and they were so slack and so lazy that they would not take so much pains as to go and possess it I fear were it any other than the Holy Land or Land of Holiness scarce any of us all would be reproved for slothfulness in taking possession of it Repreh Those who instead of pursuing it run away from it the Lord takes this revolt most indignly Jer. 2.3 Israel was holiness unto the Lord and the first fruits of his increase what iniquity have your Fathers found in me that they were gone away far from me that they have walked after vanity and become vain Repreh Those who pursue it in the worst sence i. e. persecute holiness the original word is the same this is the practice of Satan and his instruments prophane unholy men to persecute holiness in the Saints by names of calumnies and slanders which they cast upon the way of Truth to discourage the young ones who are upon their pursute of holiness they cast aspersions upon it that they may wean them betimes from it that they may not strive so to be as nurses fright Infants from their breasts by blacking them Wo to them by whom such offence cometh Matt. 18. Deut. 25.17 18 19. Remember what Amaleck did unto thee by the way when ye were come forth of Aegypt how he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary therefore thou shalt blot out the remembrance of Amaleck from under heaven thou shalt not forget it Apply this to the Spiritual Amaleck hindering the people from God if we neglect it Amaleck will prevail over us Amaleck had an hand in Saul's death 2 Sam. 8.9 10. They never entred into the Holy Land that brought up a false report upon it Numb 14. What a severe censure the Apostle passeth upon those who misreported the Primitive Christians That they might do evil that good might come by it Rom. 3.8 whose damnation is just If evil might be done surely the best end were that good might come of it but not for that end is it lawfull to do evil The Lord hates robbery though it be for a burnt-offering Isai 61.8 But such slanders and reproaches commonly follow such at the heels who follow holiness more eagerly than others do As the dogs bark at him that runs not at him that goes a fair and easie pace The Jews could have more patiently endured our Saviour had he been holy in an ordinary measure but that he was so eminently holy the holy one of God the holy and just one Act. 3.14 this exasperated them therefore when Pilate asked what evil hath he done they cryed out the more vehemently let him be crucified 'T was too great a lustre Matth. 27.23 when Paul had said Act. 23.1 2. I have lived in all good conscience before God until this day Ananias commanded them to smite him on the mouth So that such a follower of Holiness hath great need of consolation and encouragement in his pursute of it being followed with such persecution and having so many stumbling-blocks in his way so many oppositions hindering his progress in it Jacob coming out of Mesopotamia Laban and his brethren behind Esau and his Troops before Jacob's children coming out of Aegypt toward the Holy Land Pharaoh and his Host behind them and the Sea before them not only without are fightings but also within are fears for so many a weak follower of holiness complains full willingly would I pursue and follow holiness but that good which I would do I do not and that evil that I would not do that I do the Law is holy and the Commandment holy and just and good and the Gospel is holy and these command my pursute of holiness But I am carnal sold under sin I would gladly pursue holiness and run the way of Gods Commandments if I could but I am like one of those whom Mezentius the Tyrant tormented by tying a dead body to a living Wretched man who shall deliver me from the body of this death Alas poor soul thou art in a better condition than thou thinkest thy self to be though thou be not yet so good as many think thee to be for the race of Holiness consists of divers stages and according to those there are divers who pursue and follow after Righteousness and Holiness all of them follow it though not all the same pace There are Children and young men run this race and old men who have finished their course 1. The Children are eager in their pursuit but weak and cannot hold out they are ignorant of the way and so err from it unadvised and rash and so stumble in it yet be not dejected holy child though thou dost not that good which thou wouldst do yet it 's a beginning of goodness to be willing to do good though thou dost evil yet that thou wouldst not do it is a beginning of the Christian race The holy Apostle writes a comfortable Letter 1 Joh. 2.11 I
or rather the integrity of one and the same Both 1. From the loss and that which always attends upon the loss the shame they are deceived And 2. The danger of that deceit the more near and inward the more dangerous they are self-deceivers or as 't is in the Syriac deceivers of their own souls And this method I intend to follow considering the words 1. As one entire precept And 2. A reason of it 1. In the precept is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The operative word And 2. The operation or doing of that word unto which is opposed the sole hearing of it The word is either inward or out-outward 1. The inward word is that which was in the beginning the essential word of God whereby God hath done and spoken all things in the first and second creation whence it is that where God in the Old Testament is said to do or say any thing the Chaldee Paraphrast turns it thus God did or said so and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Examples are infinite According to which notion many places in the New Testament may be understood Thus where Moses tells Israel The word is nigh thee in thy mouth and in thine heart Chald. O that we had one like Moses that might go up to Heaven for us But no man hath ascended up to Heaven but the Son of man who is in Heaven Joh. 3.13 Tharg The Law is not beyond the great Sea that thou should say O that we had one like Jonas the Prophet that might go down to the bottom of the Sea and bring it to us Things hidden are in Heaven or beyond the Sea in far places not so the word S. Paul understood him to speak as well of Christ as of the Law Rom. 10.6 Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ from the dead but what saith the Scripture The word is nigh thee in thy mouth and in thy heart that is the word which we preach the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the verse before the Text that inward word for if he had meant any other he had not satisfied the doubt Thus we may understand Hebr. 4.12 13. 1. Pet. 1.23 24 25. According to S. Austin S. Anselm Aquinas Hugo Cardinalis and others who interpret the word in the Text verbum increatum for this word preacheth to the inward ear as the other to the outward Ephes 2.17 Hebr. 12.25 and from the beginning God hath spoken so much unto all and every man that should they be written every one the world it self could not contain the Books that should be written Which yet may be understood of the outward word which gives testimony unto the inward which is the pattern and measure of the outward And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and commandment are all one For whereas God is the essential Truth Wisdom Righteousness and Holiness And the Son of God the engrafted inward Word the essential Image of God And man having been made according to that image and fall'n from it is to be renewed according to the outward Word The outward Word is the image of the inward a Word of Truth Wisdom Righteousness and Holiness for the whole outward word is either 1. In proportion to the understanding and so 't is a word of information containing testimonies of Divine Truths concerning things good and evil and Histories concerning persons Or 2. In proportion to the will and so 't is a word of reformation in Righteousness containing precepts 1. Affirmative commanding things to be done c. And 2. Negative prohibiting things which are to be left undone Or 3. In proportion to the affections containing the Sanctions of the Divine Preceps and Prohibitions And those either 1. Promises exciting Love Delight Hope Joy and the like Or 2. Threatnings exciting Fear Grief Carefulness Indignation and such like And unto these or some of these parts the whole outward word may be reduced Which word is the Sphere of the Christian's Activity the word whereof we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of figments and fables but there have been and are too many such who follow cunningly devised fables and prophesie out of their own heart and call it Gods word The Apostle would not have us fictores but factores as the vulgar hath it not players or prayers with the word but workers but doers of it This doing of the Word must be answerable to the Word it self inward and outward whence proceeds the inward and outward Righteousness For the trees of Righteousness being rooted and grounded in Love bring forth fruit upward the fruits of Righteousness which are in Jesus Christ to the glory and praise of God And thus to do the word is opere adimplere saith Aquinas there is a vacuum where obedience is wanting such is before the new Creation as there was before the old And therefore when God Jer. 4. had complained that his people were wise to do evil but to do good they knew not he presently adds I beheld the earth and lo it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void The doing of the word fills up that vacuum which is done as well by passion as action by suffering according to the will of God as by doing as well by omitting what the word prohibites as by performing what the word commands Thus holy David concludes that Psal 15. which hath more negatives than affirmitives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth these things yea where there are more negatives or actions to be left undone than affirmative precepts The just man is said to do that which is lawful and right Ezech. 18. And the ten Commandments which are the ten words to be done are most of them negatives and contain things to be left undone So that to be doers of the Word is to be obedient unto the Word and so one Translation renders the Text Este ii qui sermoni pareatis such as obey the word and because his servant a man is whom he obeys be ye servants of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Syriach hath it which word signifieth as well to serve as to do And in this large sence hearers may be also doers of the Word whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand hearers or students as the word signifieth let them hear on in God's name benefacitis saith St. Peter such are not hearers only These are such as give the word the hearing but do what they list themselves such were they in Jer. 43. and Ezech. 33. Such are the Israelites which signifie the hearers of God and typifie a sect of our days as notable for hearing as they for their golden ear-rings of which Aaron and Gideon made idols as these do of their hearing
OBSERVATIONS UPON 1 PETER I. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow WE have heard of our Lords Passion what he suffered for us He was stricken smitten of God and afflicted 2. What he suffered of us He was wounded of our iniquities He was bruised of our transgressions 3. We have heard of our Lords actions in behalf of us He justifieth many 4. We have heard of his reaction he suffered indeed he bare our iniquities but he overcame in his suffering he bare away our iniquities Hath he suffered hath he done all this and must we do must we suffer nothing Surely we must for the Prophets searched not in vain into the time nor in vain did the Spirit testifie of the sufferings of Christ nor our sufferings unto Christ nor of the Glory that should follow Our labour is not in vain in the Lord. The Apostle having after his Salutation and Blessing twice made mention of salvation through Jesus Christ He commends it unto them as a thing neither mean nor new but such as the holy Prophets of Old esteemed so excellent that they made diligent enquiry and search after it how it should be accomplished by sufferings 1. Christ was to suffer or have his sufferings 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto Christ 3. Glory should follow these sufferings 4. The spirit of Christ in the Prophets witnessed beforehand the sufferings of Christ and the Glory that should follow 5. The Prophets searched what and what manner of time the spirit of Christ which was in them did signifie when it testified beforehand the suffering of Christ and those which lead unto Christ and the glories that should follow 1. Christ was to suffer or have his sufferings Of this I spake lately out of Isaiah 53.4 5. I shall not now trouble you much with that Argument nor indeed is that only here aimed at but according to the wisdom and divine artifice of Gods holy Spirit the words are so framed that they signifie both Christs sufferings and ours with him 1. Christs sufferings and so the word will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which lead unto Christ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ And these are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his passion Either his poverty contempt contradiction of sinners c. Or his death of the Cross 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such sufferings as lead unto Christ Luk. 24. twice Act. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that we may know that the types and figures of the Law foreshewed these sufferings of Christ 1 Cor. 15.1 2. according to the Scriptures These sufferings are either outward or inward 1. Outward as the enduring of what ever evil is opposite unto the goods of the Body Fortune Name 1. Of Body as maladies and sicknesses weaknesses 2. Of Fortune as poverty loss of goods friends means of livelihood 3. Of Name as contempt reviling saying all manner of evil saying detraction back-biting the falsly called Christian world this Nation this City is full of false and groundless defamations and slanders which are the flood which the Serpent cast out of his mouth after the woman the Church Revel 12.15 2. The inward suffering is the enduring and not yielding unto the carnal reasonings wills and passions which are summarily reduced to two heads Eccles 12. ult That whereby we are enabled to bear and suffer out all these is the Cross and patience of Jesus Christ These sufferings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lead unto Christ for so the throws and pangs precede the forming of Christ in us Gal. 4.19 and they who have crucified the flesh with the affections and lusts are Christs and Christ is theirs Galat. 5. Reason Why do these sufferings lead unto Christ and why must we suffer all these that we may win Christ There is a double necessity c. See Notes on Rom. 6.8 Observ 1. Suffering with Christ is no arbitrary business or left to our discretion they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sufferings lead unto Christ Observ 2. To suffer is a necessary duty so necessary that without it we cannot partake of Christ who is our life so necessary that without it we cannot attain unto salvation See Notes on Rom. 6.8 Repreh The ungrateful world who lay all their load of their sins upon Christ they consider not that as Christ suffered for them so are they to suffer with him 1 Pet. 4.1 3. Glory followeth these sufferings Glory seems in nature to be the lustre of Light See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As it refers unto God it is the excellency and eminency of all the attributes 2. As this Glory appears in the souls and spirits of men it is the last guerdon and reward of all our labours in the Lord for as the sufferings lead unto Christ so Christ in us is the hope of Glory Coloss 1.27 and 3.4 When Christ which is our life shall appear then shall we appear with him in glory this is wont to be joyned with a throne or a glorious kingdom as 1 Sam. 2.8 to make them inherit the throne of glory Dan. 4.36 the glory of my kingdom 1 Thess 2.12 God hath called you to his kingdom and glory Where yet we must beware of a common errour invented by the Schoolmen which goeth for current among most sorts of Christians who distinguish the kingdom of God into the kingdom of Grace and the kingdom of Glory but what ever the Schoolmen or others have conceived of two kingdoms the kingdom of God is one See Notes on Mar. 4.11 Glory followeth these sufferings The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number the glories after these sufferings and so the Vulg. Lat. hath these words posteriores glorias the after glories none of all our English Translations have these words in the plural as they ought to be except only one Manuscript which hath the latter glories But Pagnine turns them well quae post has fierent glorias so likewise the French Spanish and Italian Translations Nor do I see any reason why any out of affectation of purity in the Latin or English or other Tongue should therefore wave the word before him in the Greek or Hebrew since its proper to Translators to render the words as they find them but it belongs to interpreters to give the sence And therefore since the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural though neither the English nor Latin nor Dutch Tongues so elegantly speak this word in the plural yet it 's no warrant for any Translators to render
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring we have even him for our Father Joh. 8. we are his people Servus sum filius ancillae tuae Psal 15. His servants purchased he that had saved our temporal life how should we esteem him should we not owe him the residue of our dayes He who had saved but one member how should we serve him with all the rest Thus St. Hierom's Lion served him for pulling out the thorne out of his foot We are saved from sin redeemed from vain conversation 1 Pet. 1.18 Tit. 2.14 But Liberti who were unthankful returned ad servitium so they who serve the Creature more than the Creator are given up to their own lusts Rom. 1. This is the end of our Redemption That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness all the dayes of our life Luk. 1. We are servi conducti whereby praesentibus praeteritis futuris promissis to which all these are but little Thou good and faithful servant thou hast been faithful in few things Matt. 25. The Beasts serve us for their present sustenance and hope for nothing future Will neither past nor present nor future blessings move us 4. Other Creatures Omnia serviunt tibi omnia nobis 5. Sinful men what pains they take to serve sin other Masters the unprofitable service of other Lords the servants of sin confess it What hath pride profited us Wisd 5. What fruit have we in those things whereof we are ashamed Rom. 6. The wages of sin is death damnosum By this means the Lord himself is made to serve fecisti me peccatis tuis servire If we yield not our selves to serve God willingly we shall yet whether we will or no as he that goes from the East goes nearer to the West c. yet he is still within the heaven He that runs from Gods willing service falls into his compulsive service Therefore the Stoick prayeth Lead me O God that way which thou choosest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No blessing can be truly such unto us nor no duty rightly performed of us unless we be servants 1. My servants shall eat and you shall be hungry c. 2. Where I am there shall my servant be 3. If any man serve me him will my Father honour 4. He shall come forth and serve them Joh. 13.4 5. Laudate Dominum vos servi hi siquidem verè Dominum laudant qui bene vivunt Psal 50. last This is proper to Jude the servant of Jesus Christ Sign No man can serve two Masters See Notes in Phil. 4.11 12 13. A servant that followeth two men when they part followeth his own Master Every one that is perfect shall be as his Master Whether aim we at our own praise gain glory Surely if we have other Masters and aime at our own gain or glory we are not the servants of Christ if I yet please men I am not the servant of Christ we do but complement with him and tell him we are his servants when indeed we are the servants of sin serving divers lusts and pleasures Tit. 2. Rom. 6. We do but bow the knee to him and mock him as the servants of the High Priest did and call him Master as Judas Iscariot did not as Judas Thaddeus He that names the name of our Lord Jesus Christ let him depart from iniquity No man can say that Jesus is the Lord but by the Holy Ghost Where then art the fruits of the spirit Gal. As ye have received Christ Jesus the Lord so walk in him Break every yoke Isa 58. Let him deny himself Now because upon self-denial we shall meet with strong temptations to return to our old Masters 1. Partly when we remember and call to mind our sensual pleasures of sin as the Israelites their flesh-pots 2. Partly because we are not yet acquainted with the wayes of God There is therefore need of patience that having done the will of God we may inherit the promises How would we have our servants serve us run ride make hast c. So must we worship and serve God who hath more right and title so us This is intimated by the Apostle where he saith Ye have a Master in heaven Exhort Let us ingenuously confess our unfaithful dealing with our God that we have served his enemies Let us say with the Prophet Isaiah Lord other Lords have ruled over us c. But thou art the Lord our God Isai 26. And let us heartily pray that he would pardon all our sins and make us as one of his hired servants or as it is in the Text Servants of Jesus Christ NOTES AND OBSERVATIONS UPON JUDE Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints Thus our last English Translation But word for word according to the Greek sounds thus I had need to write unto you exhorting you to labour earnestly in the faith which was once delivered unto the Saints or else to help the Saints in the faith once delivered Or if we will have the word Contend to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn the words thus I have need to write unto you exhorting you to contend earnestly with in or by the faith which was once given unto the Saints These are all good sences and the Greek words will bear them THe Apostle after his Salutation and acquainting them with the cause of his writing touching the common Salvation he then comes to his Exhortation in the Text concerning the common Faith and of these three Translations given I reject none of them yet I prefer the last as most harmonical with the Word of God as I shall shew And to this one or other of those divers Translations of the Reformed Churches incline as the Spanish that ye strive to persevere in the Faith c. And in the French Bible although it hath Contend for the Faith yet in the Margin they put against the assaults of Satan so Vatabl. Pagnine the Tygurine Bible Castellio ut fide certetis Erasmus ut in fide adlaboretis sanctis or per fidem auxilio sitis sanctis quò magis proficiant in fide And our Old English Translations sound to the same purpose as that of Coverdale I exhort you that ye should continually labour in the Faith and one other to the same purpose so that the old English Translators were herein in the right if the New Translators could have let them alone As for that sence wherein our last Translators render the Text the words will not bear it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to contend for the Faith that would be exprest either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here read as for other inconveniencies
wherewith they should contend 2. In respect of the persons exhorting and exhorted to contend with the Faith 1. As for the Faith in Christ it 's a Grace mighty and powerful and that wherewith all the spiritual enemies may be conquered that victory that overcomes the world that weapon without which sin cannot be overcome and by it it may that weapon whereby the old Worthies overcame kingdoms wrought righteousness Heb. 11. 2. St. Jude was an Apostle and it was a great part of his business to exhort and encourage those to whom he wrote as the other Apostles however in their Epistles they delivered the fundamental Truths of God yet a great part of them are spent in exhortation 3. The persons exhorted to contend with the faith were sanctified unto whom the Apostles were given for their further building up Ephes 4.11 12. Here may arise an objection if we contend not for the Faith and doctrine of Faith Schismatical and Heretical men will bring in their Heresies and Errours and Tares will grow up among the Wheat To which I answer And what though the Tares do grow up among the Wheat The Lord of the Harvest who hath and whom it concerns to have greater care of his husbandry than thou hast whoever thou art he said let both grow together till the harvest Matth. 13.30 and this he said to such officious zealots as thou art who offered their service to gather up the Tares vers 28. But our Lord said nay lest while ye gather up the tares ye root up also the wheat with them and his Apostle 1 Cor. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there must even among you be heresies c. But what then shall become of the Truth of God and of the Faith in our Lord Jesus Christ The care of this principally belongs to him who is Amen the truth it self the faithful witness who hath also delegated and appointed Apostles and Apostolical men in all ages Thus St. Paul had the care of all the Churches 2 Cor. 11.28 And he tells Titus how a Bishop must be qualified Tit. 1.7 8 9. and this was the care of St. Jude in his Epistle and of the Apostles in theirs and it belonged to their common charge and care to provide for posterity and therefore that Symbolum Apostolicum the Apostles Creed is believed to have been composed by the Apostles and was held to be a Tessera or mark or token of the Catholick and Apostolick Faith But there is a sort of men who cry out Truth Truth as if they were the supporters of it when as I have shewn long since they are like those images or pictures that are set under houses which make pitious faces as if they bare up all the weight of the house whereas if they were taken away the house would stand notwithstanding 1. The observation hence is take notice how this Scripture is abused and made to speak the sence of men zelotical for their own chosen Tenets and Opinions who having first taken up what they themselves or others have chosen to believe as an object of their Faith for that they will strive and stir up others to contend also Thus some of the Sect of the Pharisees who believed in Christ yet were earnest for Circumcision Act. 15.5 and how zelotical they were for the observation of it appears Gal. 6.12 13. and Tit. 1.10 11. and thus some having chosen a dead faith for the true living Christian Faith are zelotical for it and for the maintenance of it would coelum terrae miscere thus one of the later Translations has it that ye would earnestly contend for the maintenance of the Faith whereas no doubt such a dead Faith was never given to the Saints as St. James largâ—ly proves Jam. 2. Observ 2. Though Faith in Christ be an active powerful and vigorous Principle in us even as a fire yet will it be as dead in us unless we strive and contend with it whence the Apostle exhorts Timothy to stir up the gift of God that is in him Observ 3. There is in us an acedia as they call it a listlesness a spiritual laziness and idleness a proneness to do just nothing towards the conquest of our spiritual enemies and therefore we need rousing and stirring up we have need to be exhorted and encouraged to the spiritual combate even they who were sanctified by God the Father preserved in Jesus Christ and called even they had need to be exhorted to strive and contend with the Faith Hence those may be reproved who abuse this saving Truth contention with the Faith which ought inwardly to be exercised upon our lusts and corruptions and turn it outward upon those who differ in judgement from us 3. St. Jude had necessity to write unto them to exhort them to contend with the Faith that was once given to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What caused this necessity The Apostle implyes Three Reasons 1. In regard of the Argument whereon he wrote 2. In regard of them of whom he wrote 3. In regard of the persons to whom he wrote 1. The Argument whereon he wrote was the common salvation vers 2. and therefore he must write unto them of Faith also without which there is no salvation 2. Besides the persons of whom or to whom he wrote there were men fallen from the Faith ungodly men crept in insinuated themselves in dangerous examples 3. He had necessity of writing in regard of them to whom we wrote they were in imminent danger in regard of like ungodliness and lasciviousness Repreh 1. Hence those may be Reproved who by occasion of mistranslation and misunderstanding this Text embroyle the Christian Church with Controversies and Disputations For whereas men commonly understand here by Faith the Doctrine of Faith and striving and disputing for it which according to the manifold different judgements is also manifold every Party stirs up all of the same party to contend for the Faith and what is done by all of one party is also done by all of every other party So that the Church of Christ which by profession and calling ought to be the most peaceable Society among all men is become of all other the most contentious and unpeaceable company in the whole world Repreh 2. Hence those may be Reproved who pretend to strive for the Faith by Pious Examples these are good words but experience hath proved that the very same men when they have had power in their hand or could get the Magistrate to be their Executioner have been the most merciless and cruel men to all those who differ in judgement from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Vse may be for Reprehension of the present Generation who think our selves faithful Men and Women when yet we contend not by Faith against our spiritual enemies but yield our selves to be beaten and buffetted by Satan at his will and pleasure and consent to every foolish and hurtful lust that fights against
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
sence seeing so good use may be made of it for the levelling the Lords way and making it plain and even As God according to his ordinary power in nature so in his kingdom of grace he suffers nothing to be empty but stayes till it be empty and then he fills it The Lord killeth and maketh alive he bringeth down to the grave and bringeth up the Lord maketh poor and maketh rich he brings low and he lifteth up he raiseth the poor out of the dust and lifteth up the beggar from the dunghil to set him among the Princes and makes them inherit the throne of Glory for the pillars of the earth are the Lords and he hath set the world upon them The Chaldee turns all in the future as to be fulfilled at the coming of Christ such low such poor dejected abased ones the Lord invites unto himself Come unto me all ye that labour and are heavy laden and I will give you rest The low dejected empty estate is the seat of God so himself saith Isa 57.14 there 's Selah lift up your dejected spirits Cast up cast up take away the stumbling block out of the way of my people why for thus saith the high and lofty one who inhabiteth eternity and whose name is holy I inhabit height and holiness where is that Even in the low contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones 2. Prepare the way of the Lord i. e. level it and make it plain This sence the Prophet may seem most to aim at Isa 40.3 and 4. and St. Luk. 3.5 Prepare the way of the Lord how Every valley shall be exalted and every mountain and hill shall be made low the Lord by John Baptist's doctrine doth both he fills up the pits of despair and casts down the mountains of presumption this is the Lords property Job 40.12 13. he levels the way of the Lord for in his hand or power are the deep places of the earth and the heights of the hills are his also Psal 95.4 This doctrine is the fire that goeth before the Lord and burns up his enemies on every side so that the high hills melt like wax at the presence of the Lord Psal 97.5 and every valley is filled and every mountain and hill is brought low Luk. 3.5 Observe then 1. We are altogether in extreams until John the Baptist prepare the Lords way in us we are either 1. high-minded proud and presumptuous or 2. much dejected and cast down by despair It is the Devils practise in the wilderness thus he dealt with the Israelites first he is a lying spirit in the mouth of the Spies who brought an evil report of the good land Numb 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed and despairing ever to come into the Holy Land consult of returning into Aegypt whereupon when the false witnesses died of the plague vers 37. he made many of them presumptuous so that they would conquer the Holy Land by their own strength Thus he dealt with our Saviour in the Wilderness when he had fasted forty dayes and forty nights and was now hungry the devil tryed whether he could deject him and bring him to despair of Gods help Thou seest God hath forsaken thee provide therefore for thy self turn stones into bread When he could not prevail that way he tempts him to presumption God will provide for thee a guard of Angels cast thy self down headlong Thus I fear he deals with many poor souls at this day by reason of the imminent evils like to fall upon us by suggesting heathenish thoughts unto us What shall we eat and what shall we drink c. but we may learn of our Lord to answer him That man lives not by bread only but by every word that proceeds out of the mouth of God Confine not God to this or that means of thy life if he give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-substantial bread He will give thee what else he thinks fit for thee if our Lord thought not fit to work a Miracle to help himself he will not allow thee to steal cheat plunder c. to maintain thy self Thus he dealt with Peter suggested high thoughts into him of his own strength he would die with his Lord and then he would rescue his Lord drew his sword but our Lord levels his high spirit put up thy sword again into his place all they that take the sword shall perish with the sword Matth. 26.52 when he could not prevail that way he hoped to have sunk him by despair when he had denied his Lord. As the Eagle in the Fable having gotten a Shell-fish which she carried up to the Clouds and could not break there with her talons cast it down upon the rocks and brake it John by his doctrine brought in equality among men so that the brother of low degree rejoyceth that he is exalted and the rich and man of high degree rejoyceth that he is made low Jam. 1.9 see the truth of this Luk. 3.11 he levels the people Let him that is rich part of his superfluities to his poor brother He that hath two coats let him impart to him that hath none for what doth it profit my brethren if a man say that he hath faith and hath not works can faith save him If a brother or sister be naked and destitute of daily food what doth it profit we are called to be profitable unto men And this is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works these things are good and profitable unto men We have had a great deal of idle and dead faith and contemplation or rather imaginary Divinity come into the world of late foolish questions and contentions and strivings about words those are unprofitable and vain Tit. 3.8 9. Thus he taught equity to the Publicans to exact no more than that was appointed Luk. 3.13 he taught equity to the Soldiers vers 14. do violence to no man a strange Precept to sword-men in our dayes whose rule rather is that which the Wise Man tells us of Wisd 2.11 Let our strength be the law of justice or do no more injury than ye are able to do Again they must accuse no man falsly they must not vent their spleen by reproaching men as malignants and they must be content with their wages they ought not to plunder or spoile men of their honest labours Thus John the Baptist levels the Lords way and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either 1. Strata via a way beaten down or 2. Elata via a way raised up which I understand to be meant by the word Selah which meets us often in the Psalms and signifieth according to divers Originals or divers places where we find it either 1. A listing up of the dejected soul or