other Graces as Tongues Prophecy Wisdom Knowledge and Faith it self are nothing worth And 2. From the use of it because by it all evils are born or avoided and all good done for Charity suffereth long and is kind c. vers 4 5 6 7. 3. From the duration and continuance of it beyond not only these Graces but even Faith and Hope it self for Charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away c. yea now abideth Faith Hope Charity these three but the greatest of these is the subject of this Discourse contained in this general point of Doctrine That though a man have prophecy and know all mysteries and all knowledge and though he have all faith so that he can remove mountains and yet have not Charity he is nothing An Argument indeed consisting of too many particulars to be fully discussed in a short time and therefore I will be very brief in enquiring into 1. The nature of Prophecy 2. The knowledge of all Mysteries 3. All Knowledge 4. All Faith 5. Removing Mountains 6. Charity and want of Charity And then as brief I must be in shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Truth and the Reason of the Truth that and why though a man may have prophecy and know all mysteries and all knowledge and have all faith so that he can remove mountains yet wanting Charity is nothing 1. Prophecy is one of those gifts of God unto men which they call gratiae gratis datae freely given unto man of God Rom. 12.6 which is either strictim or largely taken 1. Strictim whereby he is enabled to fortell things to come 2. Largely taken whereby one is able to speak God's Truth without difference of time This gift was given unto men under the Law for government of the Church of God such were Aaron and Samuel And for instruction of Gods people touching the Will of God such were all the Prophets whose Prophecies we read in the Old Testament Under the Gospel this gift was given unto men for exposition of Gods Truth and edification of his Church For he that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.6 The Divine things wherein the Prophets edified the people of God were either 1. Abstruse and hidden such as all Mysteries are And 2. The gift whereby these are understood is called Wisdom that 's the second thing Or else more ordinarily and commonly known And this gift they call by the general name of Science or Knowledge that 's the third which Truths when they beget assent we call it Faith which is generally nothing else but an assent to a known Truth that 's Faith This Faith is here described by an effect in mens opinion the greatest and most difficult removing mountains If ye ask whether this were ever done or no The usual answer is that no doubt many Saints have had as much Faith as could have removed Mountans if the necessity of the Church had required such miraculous effects For the manifestation of the Spirit is given to every one to profit withall 1 Cor. 12. But it is commonly denyed that it had been needful yet that as great or greater works than these have been done by Faith as raising of the dead dividing of the sea c. And yet some are reported to have done this as Gregorius Neocaesariensis for the building of the Church avouched for truth by Gregory Nyssen and venerable Bede and a poor Christian is said to have done the like for the defence of his Faith and saving of his life when one of these three were propounded to him Either 1. To remove a Mountain Or 2. Turn Mahumetan Or 3. Die As 't is reported by a Minorite Fryar in a Journal of his dedicated to the French King Anno Domini 1253. I know not how this satisfieth the doubt But it seems very strange that whereas in the Old Testament as Psal 30.7 and 48.1 Isai 2.2 3. and 11.9 and 40.4 Jer. 51.25 Zach. 4.7 beside many the like places A Mountain by consent of all that I know is spiritually to be to be understood yet in the New Testament where our Saviour in Matth. 17.20 And St. Paul in the Text speak of removing mountains Mountains must needs be litterally understood Shall the Old Testament point us unto inward things and the New to outward Shall Moses and the Prophets who are most-what figurative and typical put off the veil of Types and Figures And shall Christ rather put it on whose words are spirit and truth Joh. 1.6 How much rather then may we understand by Mountans in this place spiritual things also I will not beg your assent unto this interpretation The Scripture elsewhere challengeth it in many places For so pride and the lofty looks of men are Mountains Esay 2.11 The lofty looks of men shall be humbled and the haughtiness of men shall be bowed down c. And the day of the Lord of hosts shall be upon all the high mountains and upon all the hills that are lifted up vers 14. And in Chap. 5. the Prophet having reckoned up the peoples sins as covetousness luxury impiety injustice and pride all high swoln sins and the Lord now stretching out his hand to smite them vers 25. The mountains were moved saith the Text namely these swelling sins Nor is this a forced exposition for Apoc. 16. where Christ at his second coming destroys all sin and all the power of Sathan and the spirits of Devils and mystical Babylon out of the earth at vers 20. The mountains saith the Text were not found That this interpretation is genuine and proper appears by the description of Christ's first coming in the flesh Luk. 3.4 5. Prepare the way of the Lord make his paths straight every valley shall be filled and every mountain and hill shall be brought low Which I presume no man understands according to the letter but as St. Paul speaks of the mighty weapons of God 2 Cor. 10. That they cast down imagination and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought unto the obedience of Christ So that generally the removing of Mountains is the removing and purging away of sins which is given unto Faith in Christ Act. 10.43 For through his name whosoever believeth on him shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission of sins and 15. Put no difference between us and them purifying their hearts by faith This is that which St. Ambrose and Rabanus interpret Virtutes facere aut daemonia per fidem ejicere To do wonderful works to do acts of power and to cast out Devils out of our selves yet if a man have all this faith and have not charity he is nothing But what is Charity Liber 3. sent distinct 27. It is Dilectio qua diligitur Deus
washed my feet how can I foul them again Cant. Means Consider the filthiness of that from which thou art to be cleansed and sanctified See Notes on Psal 26. One means which I may call a Catholicon by reason of the universal operation it hath in the Soul it 's the Holy Word of God not only that which sounds in our ears nor only that which runs into our eyes this is but a dead letter being alone but as it is quickned and enlivened by the holy the purging Spirit not but that hearing and reading are necessary means hereunto of this Living Word our Lord speaks Joh. 15.3 Now ye are clean or holy through the Word that I have spoken unto you Joh. 17.17 Sanctifie them through thy Truth thy Word is Truth O Beloved it might justly be expected if Holiness be wrought by the Word that we should be the most holy people in the world not the hearers but the doers But that this Holy Word may purge and sanctifie and make us holy it must be mixed with faith Hebr. 4.2 so mixed that we become one with the Word Margin Being so mixed it applyes unto us the blood and spirit of Christ Hebr. 9.13 14. The Law maketh nothing perfect but Christ doth He purgeth like to the refiners fire and to the fullers sope Malac. 3.2 And he shall sit like a refiner and purifier of silver This cleansing and sanctifying is operative in us like the two lathers of the laundress by chastening and correcting us and happy we if we endure chastening Psal 94. To this purpose our Apostle Hebr. 12 5-10 This chastening Word is grievous and tedious to us for the present vers 11. and that grief and sorrow works fear 2 Cor. 11. As correction is to a child but by these stripes we are healed Isai 53.5 Prov. 20.30 The blewness of a wound cleanseth away evil so do stripes the inward parts of the belly By the fear of the Lord men depart from evil Prov. 16.6 Thus the fear of the Lord is clean Psal 19.9 That fear drives out the evil and works holiness 2 Cor. 7.1 Verebar omnia opera mea I feared all my works saith an Holy Man Unto all these add Prayer unto the Lord that he would correct us and chasten us Follow Peace and Holiness Having spoken more largely of both these severally and a part the less remains for the joynt handling of them Wherein I shall thus proceed 1. I shall prove the union between Peace and Holiness 2. Shew the ground and reason of it 3. Answer a doubt 4. Make use of it unto our selves The Reason of this joynt prosecution of Peace and Holiness is considerable 1. In respect of these Graces in themselves And 2. In respect of God 1. In themselves considered Peace is the effect of Holiness and holiness the cause of peace Isai 32.17 The work of righteousness is peace and the effect of righteousness quietness and assurance for ever The wisdom that is from above is first pure or holy then peaceable and the fruit of righteousness is sown in peace by them that make peace Jam. 3.17 This was figured by the Apostle in Melchizedeck Hebr. 7.1 2. Melchizedeck saith he was first by interpretation King of Righteousness and after that also King of Salem which is King of Peace 2. In respect of God He is the God of both holiness and peace and equally commands the prosecution of both Hence it is that Psal 85.9 God speaks peace unto his people who are they presently he adds and to his Saints and is there exegetical and explains which are his people to whom he speaks peace to those whom he makes righteous by faith he speaketh peace Rom. 5.1 Hence it is that the Apostles in their Prefaces to their Epistles premise Grace and Peace therefore as soon as Christ the true Righteousness and Holiness was born the Angels sung Glory to God in the highest peace on earth and to men good will Luk. 2.14 This was figured Josh 18.1 where it is said That the Congregation of Israel were gathered together in Shilo and set up the Tabernacle of the Congregation there Shilo signifieth Peace here there is the Tabernacle God our Righteousness dwells there Gods Saints and Holy Ones dwell there Quest Whether a follower after Holiness may or ought to follow peace with unholy and ungodly men Answ This is made a question rather by our contrary practice than out of any difficulty in the Word of God concerning it for truly Beloved I speak it from grief of heart when I consider many who follow after holiness who straiten their bowels towards their brethren that he may yea ought so to do in some sort is evident out of the express command of the Holy Ghost in the Text. But for our better understanding of this I must remember ye that as there is a twofold Love the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brotherly Love the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Love 2 Pet. 1. So is there a twofold Peace arising proportionably from these 1. That Peace which ariseth from brotherly love is to be maintained with the Saints with whom they ought to live peaceably and brotherly such a loving and peaceable conversation we find described Act. 2. 2. That Peace which proceeds from common love ought to be extended unto all men though wicked though strangers though enemies even with these the Saints and Holy Ones of God must live peaceably if possibly they can and therefore they ought to use all means possible to promote even the best Peace with them these the Apostle sets down Rom. 12.14 These Precepts are very difficult unto flesh and blood but flesh and blood shall not enter into the kingdom of God yet how difficult soever they seem we find them practised both before the Law and under the Law 1. Before the Law Gen. 21. Abraham enters a Covenant with Abimelech the Philistim for three Generations vers 23 24-32 though Abimelech had injured Abraham vers 25. Observe also his peaceable conversation with the men of Heth Gen. 23. I am saith he a stranger and a sojourner with you vers 4. And he bowed himself to the people of the Land even the children of Heth vers 7. and again vers 12. Isaac followed his Fathers Example Gen. 26. and entred a Covenant of Love and Peace even with Abimelech who hated him vers 27. so did Jacob with Laban Gen. 31. And David so dealt with Saul 1 Sam. 24. when he sought his life Upon this ground depends the lawfulness of Leagues between Princes and States though of different Religions Upon this ground we maintain Peace with the Turks the Persians and Moscovites so do the French the Low Country men and Venetians which the Spaniards will by no means entertain but maintain a deadly feud with them under pretence of Infidelity but it is enough for us to say to them as our Lord did to the bloody minded Jews Joh. 8. so did not
to be no more than Yea yea and Nay nay so that for men to embellish and inlay their Communication with oaths it makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it soures the Christian Communication 2. Our Lord points signanter at his Disciples when he saith Let your communication be Yea yea Nay nay for the communication of Christ's Disciples among themselves ought to be no more for what need is there that they who deny themselves take up their Cross and follow the Lord Jesus in humility patience c. are of one heart and one soul c. Surely among such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their life and manners is more credible than other mens oaths Yea were there any such person among them who could not believe without swearing certainly they were unworthy of that Society But we must also understand that the people of God have not to deal and live and communicate only among themselves but they must converse even with wicked men 1 Cor. 5.10 Otherwise they must go out of the world They must therefore have to do with Heathenish men who nor know nor can discern of the Christian life yea hate it But because an Oath is held to be the greatest Obligation therefore the wicked desire an oath for their security Thus Abimelech desired an oath of Abraham Gen. 21.29 and of Isaac Gen. 26.28 29. and Laban of Jacob Gen. 31.44 the Egyptian of David 1 Sam. 30.15 Among such since we must converse or go out of the world an oath is necessary when we chuse it not but it 's forced upon us And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swear is passive to be sworn According to which the Apostle saith Heb. 6.16 Men verily swear by the greater and an Oath for confirmation is to them an end of all strife Esay 65.16 It is the Law of the Lord Exod. 23.4 5. If thou meet thine enemies Oxe or his Ass going astray thou shalt surely bring him back unto him again and if thou see the Ass of him that hates thee lying under his burden and wouldest forbear to help him thou shalt surely help with him or as it is in the Margent thou wouldest cease to leave thy business for him And how much is a man to be preferred before an Oxe or an Ass how much is a man better than a beast saith our Lord Since therefore we meet not an Oxe or an Ass but many men going astray and following their erroneous Consciences which bring them under burdens unsupportable burdens ought we not to leave our business and go and help them I know what business I leave to help these men and shall return unto it if God Almighty give life and opportunity But the only thing I fear is that these men will not help with me so the Text Thou shalt help with it Now if these men will not help themselves how can any man help with them Against this Doctrine Objections are made some by men of erroneous Consciences who fear an Oath others by men of large Consciences who are prone to swear ye heard one Objection of the former sort before that I spake of these words from the Law of the only Law-giver he saith I say unto you swear not at all And if he command who can countermand I Answer our Lord would not command nor prohibit any thing against the Law of God but to prohibit swearing universally is contrary to the Law of God which that we may understand we must know that in the Decalogue God's commands are most of them Negatives and every Negative hath its respective Affirmative Add to that which hath been spoken the consideration of the last and best end of all our actions whatsoever ye do 1 Cor. 10.31 do all to the glory of God that God in all things may be glorified 1 Pet. 4.11 Now can we speak any thing that makes more for the glory of God than an Oath duly taken whereby God the searcher of all our hearts and reines is called to witness that which none of his Creatures knew whereby we glorifie God's omnisciency when he brings to light the hidden things of darkness 2. We glorifie his justice when we call upon him and pray that he will punish him who lies or deceives 3. We glorifie his mercy when we acknowledge him the rewarder of them who do well Now the Lord Jesus whose main business it was in the dayes of his flesh to glorifie his Father upon earth John 17.4 Who glorified not himself but his father Heb. 5.5 He could not forbid an Oath duly taken which bringeth so much honour and glory unto God Obser 2. The Devil is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil One as if he did or could do all evil to men or in men whereas he hath indeed a most malicious and evil will but no power at all but what is permitted unto him as appeareth by the History of Job and by the lieve he beg'd to enter into the Swine The Lord himself is summum bonum the chief good but non datur summum malum The Lord reserves to himself a power to restrain all inferiour powers Nor hath the evil one any power at all to cause evil in us unless we yield unto him He can tempt and hath his name from tempting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he did nothing else but tempt unto sin and lusts but he cannot cause us to embrace his lusts unless we our selves will John 8. Ye are of your father the Devil and the lusts of your father ye will do It is true men lay the blame of all their sins upon him but he can do no more than tempt them unto sin If we resist him he flyes from us resist the Devil and he will fly from you Obser 3. If we ought not to swear because occasionally an oath comes from the Evil One how much rather ought we to abstain from such evil as the Devil positively and directly is the cause of as lying killing c. Obser 4. Evil is from the Evil One. Let your communication be Yea yea c. but whatsoever is more than these cometh of the evil one Obser 5. The will of our Lord is that all our words and works should be spoken and wrought in him and proceed from him not from the evil one but from the good one who is the one and only good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and essentially and therefore he is called Goodness Hos 3.5 fear the goodness of the Lord John 3.21 He that doth truth comes to the light that his deeds may be made manifest that they are wrought in God and so must words also for whatsoever we do in word or deed we are to do all in the Name of our Lord Jesus Christ Col. 3.17 Is it then the will of the Lord that his Disciples should be fools surely no but to be the wisest of men to out-wit to be more wise than the Devil himself is crafty Scire malum non
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
lusts of the flesh the lust of the eyes and the pride of life vers 16. These are all that are in the world and these are the summ of all Moral old things Besides if Gods Creatures which are made of nothing because made of nothing propend and incline to their old nothing again Surely our Creatures if so we may call our sins they are of nothing and must tend to nothing Isai 41 24-29 2. A second Reason is in regard of the New Creature for the New Creature works out of it self whatsoever is contrary to it self As the Fountain purgeth it self from all filthiness mud and dirt and sends it downward and all Unctions uncleanness and work it upward and the New Wine settles the lees downward and purgeth upward all oily filthiness contracted from the nastiness of those who tread the Grapes Even so the New Creature purgeth it self from all polution of flesh all earthly all fleshly uncleanness and spirit all spiritual wickedness that old leaven that sowres all our actions and makes us swell with spiritual pride And therefore the Apostle exhorts the Corinthians 1 Cor. 5.6 7 8. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for Christ our Passover is sacrificed for us therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. In regard of God the ancient of dayes who mainly opposeth himself against these Moral old things which oppose themselves against God all sensual and carnal lusts for God is the avenger of all such 1 Thes 4.6 All spiritual wickedness as that spirit of Antichrist which opposeth and exalteth it self above all that is called God and is worshipped whom the Lord shall destroy with the spirit of his mouth 2 Thess 2 4-8 Against all these Moral old things the Lord mainly opposeth himself His eyes are set against the kingdom of sin or sinful kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9.8 He shall tread that old Serpent called the Devil and Satan under the Saints feet Rom. 16.20 And he commands us to put off concerning our former conversation the old man Ephes 4.22 and to mortifie our earthly members Col. 3.5 And that which he commands us to do that he promiseth us power and assistance to do Behold I give you power to tread upon Serpents and Scorpions and all the power of the enemy Luk. 10.19 The lofty City the City of the Old Man he layeth it low he layeth it low even to the ground he bringeth it even to the dust the feet shall tread it down even the feet of the poor and the steps of the needy Isai 26.6 Zach. 10.5 Whence it is most evident that it is not the will of God that any one of these old things should remain but that every one of them should perish and pass away indeed he permits them and of them some rather than other otherwise they could not be But for the better understanding of this we must know there are diverse degrees of permission as there are diverse kinds and degrees of sin Idolatry is one of the greatest sins and that which seems of all other to be most hated of God yet there are degrees of Idolatry for it is either 1. The worship of a false God against the first Commandment Or 2. The false worship of the true God against the second Commandment Acccording to these degrees of sin there are degrees of permission of sin in God for though God hate loath and abominate all sin and all and every degree of sin yet according to the diverse kinds and degrees of sin Gods hatred of sin and permission of sin is proportioned so that God hateth the greater sin more and permits it less and hates the less sin less and permits it more For Example The worship of Jeroboams Calves was a great and abominable sin the worship of Idols yea of Devils a sin which provoked Gods wrath exceedingly against his people wherewithal Jeroboams name is branded that he made Israel to sin Yet it is the Opinion and Assertion of some of the Jews grounded upon Exod. 32.34 In the day when I visit I will visit their sin upon them That God after the first making of the Golden Calf by Aaron never punish'd Israel but in the punishment there was ever a limb of the Calf Notwithstanding howsoever really and in truth it were a very great sin and they truly Idolaters yet because they pretended the worship of the true God amongst all the Idolaters who worshipped false Gods it was a less sin than the worship of Baal which was a false God And therefore God and Baal God's worship and Baals God's servants and the servants of Baal are often opposed as elsewhere so specially 1 King 18.21 For the clearing of all this See 1 King 16.30 33. Ahad did evil in the sight of the Lord above all that were before him for it came to pass as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat that he took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal and worshipped him and he reared up an Altar for Baal and made a grove And Ahad did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him So that it 's manifest that the worship of the Calves was a less sin than the worship of Baal Yet when I say that God permitted that sin of the Calves or might seem to allow it or wink at it at least for a time I mean not that God did any way no not in the least degree approve or like of that gross palpable and abominable sin as if it were good or had any degree of goodness in it but only seemed a while to connive at it that he did not punish the Authors of it but patiently endured them suffered or bare or permitted the sin as a less evil than the worship of Baal or than no worship no acknowledgement of himself at all That we may the better understand this we must distinguish between the Church in the infancy and nonage of it and in the growth and more perfect age of it and the different providence of God in respect of both The Church of the Jews was but the child-hood and nonage of the Church So saith the Apostle Gal. 4. And therefore God led it as Jacob led his Flock Gen. 33.13 14. The children are tender and the flocks and herds with young are with me And if a man should over-drive them one day all the flock will dye I will lead on softly according as the Cattle that goeth before me and the children are able to endure It is in the original I will drive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot by foot according to the foot of the cattle and according to the foot of
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
of the Spirit of God Holy Cassian tells us of some that boasted of their extraordinary gifts of casting out Devils working Miracles c. whereby they procured unto themselves the admiration of ignorant men when yet saith he they could not prove themselves to be honest men or to have in them the fruits of the Spirit Love Joy c. and that of the Wise Man is verified of them He that boasts of a false gift is as wind and clouds without rain But shall the unbelief of some make the faith of God of none effect God forbid God hath made great and precious promises unto us were we fit to receive them That his Spirit shall be poured upon all flesh that all shall be taught of God Isai 54.13 That all the people shall be righteous Isai 60.21 Martin Bucer aâ—â—â—s to these Jerem. 31.33 34. Ezech. 36.26 Vnde colligere promptum est non aliter posse restitui Ecclesiam nisi Deus Magistri partes suscipiens filios ad se adducat Calvin and hoc Dei magisterium est interior cordis illuminatio These Scriptures are most evident yet it is as evident that this is not the time wherein they are fulfilled for then they shall not teach every man his neighbour now every man is a teacher none a learner every man teacheth his neighbour and very few themselves Then all the people shall be righteous Isai 60.21 now the perillous times the Apostle speaks of are upon us 2 Tim. 3.12 Can we now say that men are all taught of God and that he hath given us his Spirit to lead us into all truth Or may we not rather say that the Father of lies and the Son of perdition and the spirit of errour misleads men into all errour Of what validity and force are all Humane Testimonies being given unto the Truth of God If we speak of all men they are all gone astray If we speak of Gods people that he took to himself they all may err Levit. 4.13 de facto they have erred All agreed together to commit Idolatry some few excepted A great number of them conspired against Moses and Aaron all except Eliah all except Michajah all except only Joshuah and Caleb Numb 13. and 14. But the Truth of the Gospel was not reveiled unto these Answ Hebr. 4.1 2. The Gospel was preached unto them as well as unto us but it did not profit them not being mingled with faith in them that heard it All the Priests Princes and People conspired against the Lord and against his Anointed to put him to death These had not the Truth of the Gospel reveiled unto them Luk. 24.44 Act. 10.4 5. and 26.22 But holy men met together their Testimony is firm It 's confessed by the Reformed Churches that Councils may err All of them are inventions of men and what is ratified in one Age is annulled in another Nihil est tam ratione firmum quin vi rationis infirmari possit Mirandula He received not mans testimony for he knew what was in man Joh. 2.24 25. and 5.34 God testified by Gifts of the holy Spirit Gifts of healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That James and John testified with gifts of the Holy Ghost to all the Council being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason Why did God testifie of the great Salvation by gifts of the Holy Ghost 1. In regard of us unto whom God witnesseth because as the signs wonders and miracles so the gifts of the Holy Ghost are all above Nature and therefore when such as these are brought to witness the great salvation they prove it to be of God Nature can ascend no higher than Nature Matth. 12.23 They were amazed when they saw such power given unto men they glorified God in men 1 Cor. 14.25 2. The Holy Spirit is fit to testifie this Truth for as the Gospel is the word of Truth Ephes 1.13 Coloss 1.5 So the Spirit is Truth 1 Joh. 5.6 Observ Take notice of the firm Ratification of the Gospel by the Father Son and Spirit Repreh 1. Who interpret the gifts of God Repreh 2. Those who impute the gifts of God unto the Devil as when any thing is done above Nature yea or above our insight into Nature we are more prone to ascribe what is done to the Devil than to God who yet alone doth wonderous things Psal 136.4 This is of greater consequence than perhaps we are at first aware of it is little less than blasphemy against the Holy Ghost Matth. 12.22 When our Lord had cast out the dumb Spirit some acknowledged his power Our Lord proves his Power and that he was the Son of David that was come to destroy the works of the Devil Others said It was by Beelzebub Our Lord having refuted that blasphemy he shews the heinousness of the crime by the grievousness of the punishment vers 31 32. NOTES AND OBSERVATIONS UPON HEBREWS II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the world to come whereof we speak THe Apostle having called the Gospel a great Salvation he proves it so to be in the following part of this Chapter and that with respect unto the Angels both Elect who attain not unto so great Glory vers 5.10 and Reprobate and fallen who obtain not so great help and remedy Why doth he amplifie the excellency of the Gospel in respect of the Angels This is according to his method in the former Chapter vers 4. where he compares the Gospel in regard of Christ the author and publisher of the Gospel with the Law delivered by the Angels Act. 7.53 Gal. 3.19 In the first parallel we have the persons to whom this Glory is denied vers 5. vouchsafed vers 6-9 1. The persons to whom denied vers 5. wherein 1. There is a world to come 2. Of this world the Apostle speaks 3. The world to come God hath not put in subjection to the Angels 4. Because God hath not put the world to come in subjection to the Angels it must needs be a great salvation Quaere 1. What is 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the world we must know that in Scripture there are three words that signifie the world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 neither in this world nor in the world to come 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.13 That he should be heir of the world 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. None of of all these alwayes signifies the earth either in whole or in part 1. Luk. 20.34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not the second for though Abraham had the Promise that he should be heir of the world and accordingly he was called out to take possession of the Land of Canaan yet he understood it of a better world Hebr. 11.9 10. 3. Much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it signifieth an habitation or habitable estate for
erroneous apprehensions read we not only of the Jews touching the bread from heaven Joh. 6.41 but also of his own Disciples vers 60-66 Joh. 8.21 22 23. Observ 4. Who do or can o◠are fit to speak of the world to come who but Apostles Apostolical spiritual men men delivered from the present evil world These know the Mysteries c. Matth. 13. Unto these the world to come and the things belonging unto it they are reveiled 1 Cor. 2. Observ 5. Hence it will not be difficult to discern of what world we are we discern by mens speech of what country they are whether home-born or forreigners and strangers So Ephes 2.9 Whether forreigners and strangers or fellow Citizens with the Saints Ephes 2. Joh. 3.31 32. He that comes from above He that speaks of the earth Laudibus arguitur vini vinosus Homerus Loquere ut te videam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristides Out of the aboundance of the heart the mouth speaketh Jam. 3.14 17. Repreh 1. But if speaking or writing which indeed is here understood will not serve the turn then this reprehends those who speak of the world to come although they live according to the course of this world This therefore reprehends that affected holy talk which proceeds from a corrupt heart This is monstrous in nature as our Saviour implys Matth. 12.34 Nothing comes out of the sack but was before in the sack Gallick Proverb A fountain sendeth not forth bitter water and sweet Jam. 3.11 This is specially their fault who speak their hear-says such as talk of far Countries with a great deal of confidence which they never saw such as speak of good things whereof they have no share bear false witness they tell tales though they speak what is the truth for to lye formaliter is to speak what is contrary to our mind and the truth whereof we are not perswaded Therefore the evil spirit was silenced Mar. 1. and the spirit of divination cast out And the time shall come when God will make the diviners mad when men shall not dare to speak what they read only as water out of a Cistern but Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then they shall not dare to speak what they take up upon trust for truth but what God hath wrought in them and by them Rom. 15.18 When that of the Apostle shall be obeyed Let him that speaketh speak as the oracles of God 1 Pet. 4.11 as one that hath Vrim and Thummim in his breast when they shall not dare to speak but what they are inwardly moved to speak by the holy Ghost Repreh 2. Who mind and speak only of the present world and the things of it What they shall eat drink and wherewith they shall be cloathed After which things the Gentiles seek And therefore such thoughts and speeches are unworthy of Christian men See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 3. Those whose thoughts and words are only of the evil or sinful world Rom. 1.28.31 who account it a discourse worthy the world to come to censure deride and scoff at slander and reproach Good God! is this the Reformation we have covenanted James 3.6 Exhortation To hear and read them who speak of so noble and excellent a subject Philip 3.20 Their mind their heart is conversant in the world to come Col. 3.1 Yea that world is in their heart and out of the abundance of the heart the mouth speaketh they are strangers here they speak the oracles of God Exhortation 2. To speak of that world to come This is in special the Ministers duty Titus 2.7.8 The leaves of the tree of Life heal the nations Revel 22.2 But because he is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it belongs to all Col. 4.6 with grace seasoned with salt it 's to last to another world A lying tongue is but for a moment Prov. 12.19 See the Fellow Travellers of their Journey and the end of it Malac. 3.16 The Lord heard c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. God hath not put the world to come in subjection to the Angels where we must enquire 1. What Angels are here meant 2. What it is to put or not to put in subjection unto them 1. By Angels here are not to be understood the Saints who by office are Angels Revel 2.3 2. Nor the faln Angels here who shall not always be permitted to range in this world much less to have any power in the world being thrown out of the Angels world John 8.44 2 Pet. 2.4 Jude vers 6. This therefore must be understood of Elect Angels yea of the most glorious of them who though they be holy and excellent creatures and have been ever obedient yet must they content themselves with their own The truth of this appears Dan. 12.6 where speaking of the world to come one of the Angels said to the man cloathed with linnen how long shall it be c. Ephes 3.9 10. Thus 1 Pet. 1.12 there are some things belonging unto us The angels desire to look into Reason 1. God the Father disposeth of all things according to his own will Dan. 4.35 2. The World to come is Christ's Kingdom wherein he Reigns and Rules as Soveraign Lord Lord Paramount Dan. 7.14 Psal 18.47 Psal 144.2 Who subdueth the people under me put all things under his feet Psal 8.6 1 Chron. 22.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The subjects of Christ are free-men Joh. 8.36 Where the Spirit is there is liberty 2 Cor. 3.17 But they who are under the Law and so under the disposition of Angels they are under the spirit of bondage and against the Law and against the Will of God reveiled in his Law 1 Tim. 1.9 whence it is they have no peace which is the effect of righteousness Esay 32. which is not by the Law Gal. 2.21 though it be witnessed by the Law Rom. 3.21 But the Lord Jesus Christ being the essential Righteousness and the Lord our Righteousness Jerem. 23.6 he is also our peace and from him proceeds our peace Eph. 14.15 Whereas under the Law whatever obedience we perform it is elicited and drawn from us by the spirit of bondage and so by fear Rom. 8.15 In the day of Gods power the people are exceeding willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 110.3 All this the Angels themselves acknowledge Luk. 2. When Christ was born Glory to God on high and on earth peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here it may be doubted 1. Hath the Lord put the world that now is in subjection to the Angels I answer The world present and to come may be considered Either 1. With respect to different times under the Law and under the Gospel Or 2. With respect to different persons whereof some do live in this present evil world yet are not of it c. Of whom the world is not worthy Heb. 11. The Lord governed the world as yet under the Law by the
we refuse the waters of Siloam which figures his Embassy c. See Notes on Gen. 5. Methuselah Consider The High Priest of our Profession Hebr. 4.14 15. and 7 24-27 This High Priest we then consider as we ought when we consider and perform our own duty and profession conformably unto him when we are crucified and dead with him to all our affections and lusts when all our perverse wills delights and pleasures are buried with him when we arise with him to newness of life ascend with him and mind the things above when we have our conversation in heaven and sit with him in heavenly things Thus St. Paul considered him Phil. 3.9 10 11. that I may be found in him c. 2 Cor. 3.18 Behold him as in a glass whereby we are changed c. Hebr. 12.2 3. Looking to Jesus the Author c. Thus St. Peter considered him 1 Pet. 3.18 and 4.1 2. It 's true God makes all things but what proper work hath he wrought in me If he have wrought his saving work in all the world and not in me what is that to me Sure I am he hath wrought some good in thee otherwise thou wouldest not so much desire his work to be wrought in thee Is not that good will wrought in thee by the Father of lights Jam. 1.18 Hath he not wrought in thee a love of Righteousness and an hatred of Iniquity Fear not thou hast seen the shape of the Father he hath begun his work in thee c. But alas it goeth very slowly on Doest thou not know that Satans work is first to be destroyed Did not he work in thee while thou wert a child of disobedience Ephes 2.1 And did not the Lord then wait on thee and used great patience towards thee and is it not reasonable that thou now wait upon him Thou art to pass through the hands of all thy makers why are there more than one Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father works the good will the Son brings power the Spirit finisheth the work Ephes 2.10 created formed made Isa 43.7 Be thou faithfull to him and he will perfect his work Deut. 32. 't is not done all at once thou shalt subdue the many Lords that have had dominion over thee Isa Thou shalt through the power of the stronger one bind the strong Man yea thou shalt bind those Rulers of darkness Eph. 6. Thou shalt bind their Kings in chains c. Psal 149. Thou shalt sing Hallelujah that last Song Revel Thou shalt then prevail over the iniquity and like a true Israelite and prevailer with thy God rejoyce in thy Makers so the word is plura Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Who meditate not consider not nor think thus on Christ Jesus c. See Notes on Psal 63.6.2 3 and 4 ibid. Exhort Meditate on and consider Christ Jesus the Apostle and high Priest of our Profession When we in our holy thoughts consider meditate and draw near to him he then draws near to us and is present with us Psal 39.3 How much more when two or three are gathered together in his Name and when he comes he brings his Consolations with him It 's a time of great lewdness and prophaneness which the Prophet mentions Mal. 3.14 15. Even such a time as this is abounding with Atheists and prophane voluptuous men at this time they who remember and consider the Lord and his Christ he remembers them vers 16 17. The two Travellers to Emmaus were in their meditation on him and he was present with them and instructed them Deut. 32.29 30. O that they would consider c. how should one chase a thousand and two put ten thousand to flight this appears true by the want of it Job 34.26 27 28 29. Isa 1.3 Hos 7.1 2. Means Remove See Notes on Psal 63.6 NOTES AND OBSERVATIONS UPON HEBREWS III. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was faithfull to him that appointed him as also Moses was faithfull in all his house SAint Paul hath hitherto propounded to our Consideration the Apostle and High Priest of our Profession Christ Jesus in his Person and in his Offices in this Verse he propounds the same Apostle and High Priest of our Profession to our consideration as faithfull in both these Offices and that he may the more forcibly press this consideration upon them he compares the Apostle and High Priest of our profession with Moses in his Faithfulness and so insinuates unto them that since they had Moses in so high esteem for his faithfulness that they believed him and obeyed him they-would also take into their consideration this Apostle and High Priest and his Faithfulness unto God who appointed him as Moses was faithfull in all Gods house and believe and obey him But because a Man cannot be said to be faithful to his trust unless he be appointed to it and hath somewhat committed to his trust we must here understand that also and presuppose it here that God appointed Moses and there is no doubt but that Paul alluded unto Numb 12.6 so 1 Sam. 12.6 where Samuel saith the Lord advanced Moses and Aaron the word in the Greek there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is which is there rendered advanced and here appointed So that Christ Jesus is here compared with Moses in his advancement and appointment to his Offices of Charge and Trust as also in his faithfulness and truth in the discharge of his trust In the next five Verses we have 1. The Collation of Christ Jesus with Moses 2. The Prelation of Christ Jesus before Moses In the Collation and comparison we have that wherein Christ and Moses are compared 1. Their advancement and appointment to their Charges and Offices of trust 2. Their faithfulness and trust in discharge of those Offices which being resolved into particulars will afford these Axioms 1. God appointed Moses to his Offices 2. Moses was faithful to him that appointed him 3. Moses was faithful in all Gods house 4. God the Father appointed Christ Jesus to his Offices 5. Christ Jesus was faithful to him that appointed him 6. As Moses was faithful so Christ Jesus 1. Consider Christ Jesus faithful to him that appointed 1. God appointed Moses to his Offices This Axiom is included in the Protasis or first part of the comparison and is necessarily supposed and to be premised here in comparison of which Christ Jesus is said to be appointed unto his Offices Quaere 1. Who Moses was 2. what Offices 3. what 't is to appoint It 's superfluous and needless here to enquire who Moses was a man so famous not only in his own Nation but also among the Greeks and Latines for so Orpheus that Ancient Poet wrote of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he calls Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquigena born and as brought forth of the water and speaks of the two Tables of the Decalogue of the Law
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
fail or as 't is in the Margin fall from the grace of God unless there were a possibility of falling why should we be so often warned of it Let him that thinks he stands take heed lest he fall Observ 3. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any one seem to fall short he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest all seem to fall short it is true indefinites imply one as well as other yet they do not always imply an universal possibility much less a probability for where things are contingent and arbitrary between two events as here to come short or not to come short of entrance into Rest not only God's providence but also what is of God in man as fore-sight prevents the evil that might fall out and secures the good that was but possible which may answer their ensnaring cavil who ask if any one indefinitely may fall away from the grace of God and come short of entring into the Rest if we say yea any one may then they infer then may all fall away and come short and so it will be possible that none shall be saved in the end I answer it is neither possible nor probable because of a double divine providence one watching of us and another implanted in us Add hereto that the Lord is not only able to keep us from falling who believe on him and obey him and endeavour to run the way of his commandments but also he doth actually lay hold upon all such and stay them from ruine Heb. 2.16 the words are not well turn'd in the Text they are better in the Margin The Verb is in the present tence The seed of Abraham are they who walk in the steps of Abrahams faith Rom. 4. Believers and obedient ones those who run the race that is set before them These the Lord lays hold upon and keeps them from falling Observ 4. The believing Saints and they who for the present are upon the way to God's Rest and Kingdom ought every one of them wisely to fear and take care lest in the end he should fall short of it until he be entirely possessed of it we read that all above six hundred thousand fell short of entrance into God's Canaan or Rest who yet had made good progress towards it The Apostle gives the believing Gentiles warning by the example of the faln Israelites Rom. 11.20 Because of unbelief they were broken off and thou standest by faith be not high minded but fear and with this fear he teacheth the Philippians to proceed toward the Land of Rest work out your salvation with fear and trembling Phil. 2.12 Therefore St. John warns the Elect Lady that though the truth be for the present in us yea and shall be in us for ever 2 Joh. 2. yet vers 8. Take heed saith he that we lose not those things that we have wrought but that we receive a full reward and accordingly he minds the Church of Sardis Remember how thou hast received and heard and hold fast and repent Revel 3.3 for he that now thinketh he standeth may possibly fall 1 Cor. 10.12 Observ 5. Fear is not suddenly cast out no not of believers it is true that love casts out fear but what fear is that what other but that which hath torment which yet must make way even for love it self as the needle that pricked to the heart Act. 2.37 It draws after it the thred as the cords of love which unite and joyn the heart unto God and then the needle is cut off but that is not until the love be perfect 1 Joh. 4.18 yea the reverential fear remitti non potest as not toward our fathers upon earth so much less toward our Father which is in heaven The state of Bliss is by Divine Wisdom figured by Jerusalem which hegins with fear and ends with peace and rest Observ 6. The eminent Saints of God in their exhortations oftentimes put themselves in the number of those whom they exhort although themselves indeed are not concern'd in the duty whereunto they exhort and this they do out of lenity condescent and desire to gain those whom they exhort Thus doth our Apostle in Titus exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear So Neh. Chap. 5.20 Thus St. James Chap. 3.1 and St. John 1 Joh. 1. 2 Joh. 2.8 Now the Apostle did not fear himself vers 3. being one who had entred into God's Rest vers 10. Observ 7. Fear is not a needless or useless affection if rightly ordered yea it 's very profitable and necessary Prov. 23.17 Be thou in the fear of the Lord all the day long and 28.14 Happy is the man that feareth always as Job said Verebar omnia opera mea they who are in the race toward the everlasting Rest may and ought always to fear their enemies and their own weakness yet hope firmly on the Lord and on his help and grace in Jesus Christ Psal 11.11 Answer O Lord O God forget not the poor especially while a good will is present to please him and a fear to offend him remains in us for this is a Godly fear Hebr. 12.28 29. and hereby we perfect the holiness 2 Cor. 7.1 2. 1. Hence those are to be reproved who think there is no cause nor need of this fear when we are once brought to the state of Grace in any measure Let such remember the condition of these in the Text the people were then in Kadesh Barnea the unconstant or unsettled holiness of the Child 2. They are to be reproved who are secure and fearless in their passage toward Gods Rest Example whereof we may read of the people of Laish they live at ease securely 3. Reproof is of those who reason from the promise of God absurdly that therefore they may do unjustly be careless and fearless There is a promise left c. God will be true in keeping his promise it is true He is most true but then must we be obedient to his Commands Gods Promise is part of his Covenant with us and a Covenant requires both parties to observe their several engagements Shall God Almighty be bound by his Promise yea by Oath unto us and shall we be loose dissolute and regardless of our duty toward him Mark how the Lord reasons with his people Jer. 7 3-10 Amend your lives c. trust not in lying words saying the Temple of the Lord c. Observe the Lord he requires our endeavours to the fulfilling of his promise Psal 32.8 9. I will instruct thee but be not like the Horse and Mule c. Gods promise to teach us requires that we be docible and plyable to his Doctrine Ezech. 43.7 8. and 36.37 They shall pollute my Name no more but then he requires that they put away the carcases of their Kings and then he will dwell in the midst of them The Lord having promised Crowns unto the followers of Christ Zach. 6.12 13 15. he conditions the performance of