weary and heavy laden are yet either under temptation or under the burden of their sins and absent from the object of true joy if as yet it belongs not unto them Obser 2. Note hence how perverted our Nature is as abhorring sadness and desiring worldly and temporal joy And therefore the Holy Spirit in Scripture every where reproves us for our misplaced affections and beats us off of transitory things and our delight in them And that we might the better credit it the wisdome of God hath made choice of the wisest of men to perswade us after he himself had made proof of all things and he reports That all is vanity Eccles 1.2 and that it is better to go into the house of mourning than into the house of feasting yea because Proclives sumus à labore ad libidinem Though Solomon had not taught us our own experience might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Son of Epimetheus every fool may learn by his dear bought experience how true it is Extrema gaudii luctus occupat All worldly joy commonly ends with sadness So the jollity of the former world ended and it 's made a pattern unto this present world Mat. 24.37 38 39. 2. Job's Children were feasting in their eldest Brothers house and the house fell on them 3. Belshazzar was feasting and was slain the same night The Israelites sate down to eat to drink and rose up to play and the same day were slain twenty three thousand of them Obser 3. The mercifulness of God who invites the out-casts of the world unto himself even those who are a burden even to themselves These the Lord Jesus calls and invites unto himself Obser 4. Hence we learn what the Nature of Faith in Christ is it 's a progress a motion a coming unto him a proceeding from Faith to Faith from one degree of Faith unto another And therefore Heb. 3.12 and 10.38 39. Drawing back is opposed to believing which is the coming and motion of the Soul towards Christ Obser 5. Note hence He who calls all excludes none He calls the weary and heavy laden All that are so laden with the burden of their sins and whose sins were so grievous to them 1. Repreh Those who refuse our Lord 's gracious invitation unto himself He is come that we might have life and that we might have it more abundantly Joh. 10.10 Joshua 18.1 2. We think it enough for us that we read this in the word of God that we know it yet come not unto the Lord Jesus that we may partake of his life This was the sin of the Jews Joh. 5.37 38 39. 2. Repreh Those who presumptuously pretend to come unto the Lord Jesus and will be his Disciples when yet they are not weary nor heavy laden when yet they have not felt the burden of the Law or of their sins discovered and aggravated by the Law when yet they eagerly follow the world and the lusts of it Ye cannot serve God and Mammon 3. Repreh Those who call us away from the Lord Jesus Consolat Alas I am disquieted with troublesome thoughts and affections I am tempted to envy to pride c. and fleshly lusts war against my Soul 1 Pet. 2.11 It cannot otherwise be expected but that if any Soul renounce Satan and his lusts he must be tempted He who invites thee was tempted in all things like unto us yet without sin Heb. 4.15 To be tempted is no sin Temptation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome evil As a Fly is troublesome but it 's not deadly unless thou yield unto it Resist the Devil and he will fly from you Beelzebub is the God of such flyes Greater is he that is in you than he that is in the world But alas I have yielded and been overcome of the Evil one Mine iniquity is an heavy burden too heavy for me to bear Thou art one of them to whom the Lord directs his invitation whom else doth he invite but the weary and over-burdened ones It is a good argument unto thy Soul that sin is a burden to thee for were it not a burden the Rest would not belong unto thee There are many who are guilty of many and greater sins than thou art yet bear them lightly they are no burden at all unto them These are not invited but the weary and heavy laden He who is under water although he had the whole Sea upon him yet he should not be burdened with it Gravia non gravitant in propriis locis but a small vessel of water is heavy to him who is out of the water And that is thy case poor Soul thy burden is out of its place and therefore it 's a burden to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But alas my heart condemns me 1 Joh. 3.19 If our heart condemn us God is greater than our heart and will justifie us when we condemn our selves Such a one was John the Grace of God such miserable men came to David into the Cave of Adullam Exhort Come unto the Lord Jesus Sign If we come unto the Lord Jesus we must be in some measure like unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.4 with 5. To come unto him is to believe in him and obey him 1 Pet. 2.7 If we come unto him it must be peaceably and to help against his enemies 1 Chron. 12.17 Before we come unto the Lord Jesus we must come unto the Father No man knoweth the Son but the Father Mat. 11.27 We must first be under the Law of the Father which Law is our School-master until Christ No man can come unto me unless the Father who hath sent me draw him Joh. 6. Unto such our Lord promiseth Rest A Yoke literally signifieth that instrument whereby beasts are joyned together in their labour The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyning of two together to work Whence by a Metaphor the Yoke is used to signifie Service whether it be the Yoke or Service 1. of sin Lam. 1.14 2. the Law Act. 15.3 or Christ his Doctrine as in the Text. This Doctrine of Christ is compared to a Yoke in regard of the effects of it which are divers for the Yoke presseth down the head-strong and stiff-necked beast And the Yoke of Christ makes humble bows down the stiff neck For Esay 2. in the last times He sheweth men what is good to do justly to love mercy to humble thy self to walk with thy God Mich. 6. And is this the way to give us rest to lay a new yoke upon us 2. The yoke joyns more together and makes compliance and conformity one with other in which respect the Apostle calls some notable preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemini or true yoke-fellow Phil. 4.3 as chap. 2.25 he called Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow Soldier one of the same Band with himself in Spiritual warfare as others in the same
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâ—sts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of
〈◊〉 our Translators render by the word false in the ninth Commandment Deut. 5.20 with Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and Hos 10.4 swearing falsly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what we commonly understand by taking God's name in vain a light rash and unadvised kind of swearing it is much otherwise and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain is to be enlarged to falshood and lying and so to false swearing or forswearing yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn vain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying There shall be no more any vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezec. 12.24 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision The like we have chap. 13.6 7 8 9. Hos 12.9 Howbeit he who swears what is indeed false he is not presently said to be a perjured person or to forswear himself unless he swear knowingly what is false with a purpose to deceive as he is not said to lie who speaks ignorantly what is false and untrue unless he know the thing which he speaks to be false and untrue yet speaks what is contrary to the thing and to his own mind for whereas truth is either in the things themselves as in their foundation and ground or else in the understanding as in their subject or in the speech as in the sign and expression of it surely truth and falshood in regard of converse with men is more properly in the mind and understanding than in the things themselves and speech of them so that if the mind and understanding be deceived and thereby the mans speech the interpreter of his mind and thoughts declare what is false according to the errour of his mind yet cannot he be said to be a liar because he thinks what he speaks nor can he be said to be a perjured or forsworn person although he swear what is false he swears according to his deceiv'd mind But when the mind and understanding is rightly informed yet the man speaking or swearing misinterpets his own mind to deceive another such an one is a liar and a perjured person Reason 1. As true swearing by the Name of God is to the honour of God which is the God of truth and knows the secrets of our hearts so to forswear is to God's dishonour where knowledge of secrets is taken from him and power to punish Lev. 19.12 2. It 's contrary to the profession of God's people for whereas every Nation walks in the Name of its God Mich. 4.5 and whatever the people of God do or say it ought to be said and done in the name of our God to forswear is contrary to the Name of our God who is the God of truth 3. Forswearing is contrary to the Image of God wherein the man was made namely in Righteousness and holiness of truth now forswearing is directly opposite unto truth Obser 1. Our Lord supposeth and the Law here implies That a man may swear provided that he sware truly but this will require a larger discourse and that proper to our Lord's Exposition of this Commandment Obser 2. The Lord requires that we swear not vainly nor falsly Obser 3. The Lord requires that his people be true men it is the title that the Sons of Jacob give to themselves Gen. We are true men See Notes on Esay 65.16 Obser 4. Take notice from hence what kind of swearing is forbidden in the Old Testament surely the vain and false swearing Lev. 19.12 Jer. 7.9 of that swearing the Prophet Hosea is to be understood to complain Hos 4.2 by swearing and lying they are coupled together Every one that sweareth shall be cut off Zach. 5.3 What kind of swearing is that it follows in the next verse It shall enter into the house of him that sweareth falsly by my Name v. 4. of this kind of swearers speaks Malach 3.5 false swearers for surely the merciful God graciously connived for a season at the Jews swearing so they sware not falsly by his name And therefore it is not said Thou shalt not swear but thou shalt not forswear that is swear falsly or vainly by the Name of God and that was a permission for the time and the reason was they lived among the Nations and therefore whereas all people walked every one in the Name of his God Mich. 4.3 The Lord condescended to be accounted as a Topical God for a time lest this people being mingled among the Nations should learn their works and swear by other Gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the ways of my people to swear by my Name the Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people We live mixt one among another and every one endeavours to assimilate another and render him like unto himself O that every one so far as he hath attained would endeavour to render another like to God Obser Hence it appears that they who themselves are great enemies to swearing cursing blaspheming may yet themselves be perjured and forsworn men whose name do they bear do they bear the name of the God of truth righteousness judgment in whose name do they walk Mich. 4.5 surely according to the name they bear and that name wherein they walk such they are unto God let them pretend otherwise what they will Jer. 5.2 2 Tim. 3.1 2. if a man walk in pride Leviathan is his God if in covetousness Mammon is his God He professeth you will say the true God Ad populum phaleras in what God doth he live in whose name doth he walk if he have any other than the God of Israel for his God he swears falsly Jer. 5.2 Mysticé Surely there is a secret kind of perjury or close way of false swearing and forswearing What do we commonly understand by taking God's name in vain but vain and false swearing what else do they who pretend to bear the name of the only true God yet really and truly bear the names of false Gods and so swear vainly and falsly Zeph. 1.5 The Prophet complains of those who worship and swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord yet swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bear the name of the Lord in an outward profession mean time they are in Malcham they lead their life according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Malcham signifieth their King their Prince that rules in them Some say it was Saturn others the Sun others a Constellation as Acts 7.42 God gave them up to worship the host of Heaven indeed however they were called by many names yet Molech Malcham Milcham all was one and the
unlawful to cause others to swear as Abraham caused his Servant Gen. 24.9 And St. Paul the Thessalonians 1 Thess 5.27 I adjure you by the Lord that this Epistle be read to all the Brethren the Saints 4. Even they themselves who deny it to be lawful for Christians in any case to swear even they will call God to witness appeal unto him that what they say is true as when in doubtful cases for a surety men say God knows Now whosoever doth this he yields to that wherein the essence and nature of an oath consists As for words and gestures from which they abstain as lifting up the hand or laying it upon the Book however they may be serviceable to affect the mind with so serious a business yet indeed they are but circumstances and concern not the nature of an oath 5. The Lord supposeth and by his Prophet forells that in the times of the Gospel the Christian people should swear Esay 65.16 He that sweareth in the earth shall swear by the God Amen The Lord Jesus therefore would not so contradict the Prophet as wholly to forbid men to swear when the good of men and the glory of God requires it The Lord knowing that his people were to be dispersed in all the world under manifold Principalities when every Ruler in lieu of his Protection requiring Security Faith and Allegiance and the greatest ground of security being an Oath Surely the Lord would not in this case leave his people without counsel in such a common case what they ought to do By that which hath been said it appears that to swear is a duty but if we shall understand of what kind and degree the duty is I hope it will satisfie the doubt Surely all duties of the Moral Law are not of one and the same size There are two kinds of duties of the Moral Law one simply and in its own nature good and necessary as to love c. See Notes on Esay 65.16 But if in any case we may swear why doth the Lord charge us saying swear not at all The Lord who is the wisdom it self well knew how frequent swearing and forswearing was among the people and how true it is qui facilè jurat facilè pejerat he who easily swears easily forswears himself That therefore the Lord might restrain us from that heinous sin of perjury he forbids that which leads us or endangers us so to do As the Lord having given strict charge to Adam that he should not eat of the forbidden fruit he gives charge to Eve that she should not touch it as we charge our children not to come near a well and so the wise man chargeth his children Prov. 4.14 15. Enter not into the path of the wicked go not in the way of evil men avoid it pass not by it turn from it and pass away thus we read Numb 6.1 4. See the Essay But our Lord in these words prohibits all voluntary oaths such as men take without the just reason of necessity Obser 1. This Age wherein we live is a most perfidious age c. See Notes on Esay 65.16 Hence learn with what reverence and awe we ought to take an oath some have conceived that our Lord in the third Commandment forbids only the swearing by false Gods Others that we should not use the sacred Name of God vainly and upon frivolous occasions both say truly but not all that is true because the bearing of God's name truly is of a larger and greater extent as I have and shall shew more in the opening of v. 31. Mean time this age is much to blame in both these respects 1. For swearing by false Gods 2. For swearing vainly by the true God 1. Swearing by false Gods there is scarce any publick School in this Land yea happily very few private Schools wherein such Authors are not read which teach false Gods their worship and swearing by them Tertullian in his dayes blamed some who were wont to swear Mehercule Medius fidius and the like Mecastor c. But some Authors here are taught in publick Schools which teach all these and more What is wont to be said That the purity of the Latin and Greek Tongues is delivered in those Authors I deny it not yet withall I affirm that the purity of the Latin and Greek Tongues may be learned out of Christian Authors as well as out of them and without any scandal or danger of learning to swear by false Gods It 's a business which I could wish were taken notice of and had in serious consideration by those in Authority for howsoever there are good Laws Enacted against swearing yet there is none against instilling of oaths by false Gods into the hearts of Children And if the Lord forbad swearing by Malcham Baal and other false Gods because they were false Gods doth not this prohibition reach also unto the swearing by Jupiter Hercules Pollux Castor c. Surely the Jews returning out of the Babilonian Captivity and enquiring into the cause of it and finding it to be their worship and swearing by false Gods They a-abolished the name of Baal out of the Scriptures in proper names named after him and turned Baal into Bosheth as that which was Ishbaal they turned to Ishbosheth Mephibaal to Mephibosheth c. and can we think that our God is less jealous of his honour now than in former ages yea doth he not expect more purity of worship where he hath vouchsafed a greater measure of his truth besides the danger of teaching these is far greater than any accidental swearing by false Gods semper solet magis nocere malum ac diutius haerere quod irrepserit quam quod inciderit which is the same which we have in our Common Law an inconvenience is far worse than a mischief And such is that great inconvenience of children drinking in by times the names natures and wayes of worship expresly forbidden Deut. 12.30 But I say unto you swear not at all c. Here follows our Lord's Exposition of the third Commandment wherein we have 1. The Exposition 2. the ratification of that Exposition I say unto you The Exposition it self 1. Negative Swear not at all neither by heaven c. 2. Affirmative Let your communication be yea yea c. The Negative Exposition is either 1. more general swear not 2. more special neither by heaven The general Exposition Swear not at all I enquired before in what Latitude this prohibition is to be understood and I found and shewed that the meaning is not universal as to forbid swearing which I proved by many reasons but only to forbid certain manners and wayes of swearing whereof we have four in the words following and others Mat. 23. The Scripture never forbids swearing by the name of God provided that it be reverently truly judiciously righteously in case of necessity that the honour of God requires it and the love of our Neighbour In this case and thus circumstantiated
the Divine Life unto the Fatherly Deity that it may be ingendred and begotten anew by it Nor can this be done untill the Humanity have abandoned and discharged all carnal and sensual Fatherhood until it call no man Father upon Earth then followeth the mutual Testimony of the Spirit of God with our Spirit Rom. 8.16 Such a fruit of the Divine Nature may truly call upon God according to the Doctrine of Jesus Christ Our Father whic◠art in Heaven for whiles the earthly man loves yet his lusts and desires his appetites his carnal delights and pleasures he cannot call God his Heavenly Father But when the man hath abandoned all these which were his life even unto death then our Heavenly Father raiseth up as from the dead a good will love and delight toward himself by which good will we are begotten and become an heavenly Generation and the Children of the Most High We may sanctifie and hallow the Name of our Heavenly Father 2. Hallowed be thy Name 1. What is here meant by the Name of our Heavenly Father 2. What is it to sanctifie or hollow that Name 1. The Name of the Lord is the Lord himself Vide Notes on Psal 9.11 2. To sanctifie that Name the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is to sever and set apart from all pollution When therefore we pray That the Name of our Heavenly Father may be sanctified or hallowed we desire that the Lord would work for his Names sake that it may not be polluted Ezech. 20. vers 9.14 22. That we may be conversant about the Name of our God with an holy mind holy affections holy expressions in words and works and promote the same in others for the Name of our Heavenly Father is holy and because it is so it cannot be approached unto but by those of like Nature to it whence he himself requires That because he is holy we also should be holy Obser 1. The sanctifying of God's Name is a principal Duty it hath here the first place in our desires and indeed to sanctifie and glorifie it is the end of all the Creatures which are made for his Glory as the End is more noble than the Means for the life is more than meat Mat. 6.25 therefore whether we eat or drink or whatsoever we do all must be done to the Glory of God 1 Cor. 10. This is that which the Genuine Child partaker of the Fathers own Nature chiefly desires and prays for Obser 2. We know not how to honour him aright which excludes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will-will-worship Nadab and Abihu had a good intention no doubt to sanctifie God's Name when they offered strange fire but Levit. 10.1 2 3. There went out fire from the Lord and devoured them Obser 3. Who can teach us this but our Heavenly Father And therefore we desire it of him Obser 4. The Name of the Lord cannot be hallowed by us unless he himself have intire Dominion and Rule in us And therefore we pray 2. Thy Kingdom come A Kingdom is Politeia sub uno bono it 's a Polity or Government under one that 's good Vide Notes on Mat. 13.11 The Kingdom of God is either 1. Universal and so Psal 102. His Kingdom ruleth over all and he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. or 2. Special so the Lord is King of Saints Rev. 15.3 even those who sanctifie and hollow his Name 1. Wherein then consists the Kingdom of God 2. What is it for this Kingdom to come 1. The Kingdom of God is an inward Kingdom Luke 17. And therefore we must enquire what is within us over which our God may Rule and Reign and have his Kingdom The Divine Philosopher tells us of Three several parts of the Soul 1. The Rational 2. The Irascible 3. The Concupiscible Proportionably unto these Three parts of the Soul the Kingdom of God consists in 1. Righteousness 2. Peace and 3. Joy in the Holy Ghost for so the Rational part of the Soul is governed by Righteousness which is all Vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Righteousnes all Vertues are contained This Righteousness governs the Royal part of the Soul declining it from Evil and ruling it unto Good wherein consists Righteousness cease to do Evil learn to do well 2. The second part of the Soul is the Irascible or wrathful part this is governed by Peace which is the effect of Righteousness Esay 32. Let the peace of God rule in your hearts Col. 3.15 wherein the Irascible had rule before Eccles 11.10 Marg. as also the Concupiscible all the vain desires and appetites call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's 3. The third part of the Soul This Concupiscible while inclined to earthly things is Evil but it 's raised from Earthly to Heavenly objects wherewith it is fully satisfied and becomes one with them in full fruition That 's the third part of God's Kingdom which is called Joy in the Holy Ghost These are the three parts of the Kingdom proportioned unto the three principal parts of the Soul which are governed by Righteousness Peace and Joy in the Holy Ghost And therefore as Earthly things and Emperours have their Royal and Imperial Cities so the only Potentate Our Father which is in Heaven hath his three Royal and Imperial Cities proportionable unto the three parts of his Kingdom Sedec whence he is called Melchizedeck King of Righteousness and Salem whence he was called afterwards Melchisalem i. e. King of Peace Heb. 7. The third is Sushan that 's Joy the City of Ahasuerus that is the Great Prince and Head Esth 8.15 The City of Shushan rejoyced and was glad when Psal 84.2 The heart and the flesh cryeth out for the Living God and rejoyceth when we say with David Psal 103.1 Bless the Lord O my soul and all that is within me bless his holy Name Thus the Kingdom of God is said to come i. e. to appear for so those words are taken one for the other as when Christ is said to appear or be made manifest in the flesh 1 Tim. 3. ult St. John saith He is come in the flesh 1 John 4.2 Luke 17.20 21. This Kingdom of God appears or comes when we become strong to do the Lords will therefore the Kingdom of God is not in Word but in Power 1 Cor. 4.20 when also we are able to suffer out all temptations and to bear the infirmities of others therefore Rev. 1.9 The Kingdom and Patience are joyned together Obser 1. There is want of this Kingdom for Prayer supposeth a want either in whole or in part of what we ask for God's Kingdom is yet but in part come to the most of us because all things are not as yet put under him 1 Cor. 15. Obser 2. We are not able of our selves to advance or raise up this Kingdom of God Satans Kingdom it 's to be feared in very many remains as yet in force and
study of the heavenly mysteries ex tempore and without more adoe repentè sic Theologi prodiere They suddainly start up Divines and presume themselves able Ministers and preach with as much facility and confidence as if they had studied Divinity but if they have gotten a smattering in the Original Tongues they have no patience till they be in the Pulpit and then less Nay may it not truly be spoken of their Seniors that they have as mean an opinion of God's Word when they think they have time enough to serve the world prog for their Childrens Children yet study Divinity Nay if they have Tongues and Arts and quote Scriptures and Fathers how learned Clarks soever otherwise they be turn them loose for profound and dissolute absolute Divines Alas they consider not that there are mysteries hidden mysteries of the Kingdom of God and that it 's given to the Disciples only to know the mysteries 2. This points us to the object or matter of all Controversies and Contentions in the Church viz. the Mysteries or hidden Truths of the Kingdom of God for men differ not in Opinion touching things openly and manifestly known for who but a mad man or stark blind would dispute whether 't were day or no when the Sun shines forth bright and clear at high noon Some Divine Truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove them to be these prevent all controversies and strivings of men about them But other Divine Truths there are mystical and hidden and about these and these only men differ and hence proceed all Controversies which distract and divide the Church of Christ at this day which when we hear we may well conclude that the Truths where about they differ are not known for were they known there would be then no further difference about them We will not quarrel but pity a blind man if he saith 't is dark when the Sun shines Of such as these St. Paul speaks they are turned aside saith he unto vain janglings desiring to be Teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he called Controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of Science or knowledge falsly so called For did they truly know the Truths where about they differ they would not strive and contend about them as they do and therefore when Controversies are started and hotly pursued in the Church 't is a good Rule not to be over-hasty in siding or adhering unto Spirits of contradiction but rather to do as I have heard the safest course is for a man that travels in a dark night and is in danger to be misled by the ignis fatuus or fools fire to set him down and wait upon the Heavens for light The Prophet Esay gives us the same counsel for avoiding the like â—ools fire of Contention kindled by undiscreet Zelots and carried about like a wisp to brawl and scold at Chap 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks which ye have kindled This shall ye have of my hand ye shall lye down in sorrow It 's given to the Disciples and who are they It 's a question like that of our Saviour Mar. 5. Who is that that toucheth my cloaths and may be answered as he was Thou seest the multitude thronging thee and sayest thou who toucheth me What a throng what a crowd of Disciples there are in the world and do we yet enquire who they are Alas beloved Multi Dominum comprimunt ac una tangit saith St. Gregory An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity yet few very few of that great crowd truly touch him and draw virtue from him and therefore when great multitudes followed him as now there do pretending to be his Disciples Luk. 14.25 He turned about and said unto them if any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not hear his Cross and come after me cannot be my Disciple vers 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple And how few alas how few are there such among the great throng of those who are called Christians but unto these and only these it is given to know the mysteries of the Kingdom of Heaven By Knowledge in the Text is to be understood not Historical which is by hear say and rather credulity than knowledge but approbative and experimental knowledge and according to this it is given to these and only these to know the mysteries of the Kingdom of Heaven And why to these O these are the only men in the world that are qualified for entrance into Christ's School of mysteries that 's the first reason and a second is this God the revealer of Mysteries vouchsafes to none but these the Revelation of them That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries 't is evident by the testimony of God himself They seek me daily saith he and would know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God Esay 58.2 it is a tanquam or quatenus specificativum as specifieth the qualification of him that the mysteries of God's wayes are to be revealed unto viz. an unlearning of our selves and ceasing to do evil and a learning of Christ to do good This the Prophet Jeremy defines by doing judgment and justice Did not thy Father do judgment and justice He judged the cause of the poor and needy and is not this to know me saith the Lord Jer. 22.16 Thus St. Paul requires that we walk worthy of God pleasing him in all things and being fruitful in every good work and then followeth encreasing in the knowledge of God Col. 1.10 and vers 26. of that Chapter The mystery of the Gospel saith he which hath been hid from Ages and from Generations is now revealed what to all without exception without qualification No no it is made manifest or revealed unto the Saints unto the Disciples for the secret of the Lord is with the Righteous Prov. 3.32 Unto them the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom So saith the wise man That God giveth unto the man that
and earthly things And therefore Luke 21.28 our Lord minding his Disciples of his Coming saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look up and lift up your heads for your redemption draweth nigh I am ashamed when I read of a Philosopher that when any more dainty meat than ordinary was set before him he would look at it as too good for him tanquam paratus Deo as being prepared for God Observ 3. Take notice here of Gluttony and Drunkenness as great enemies unto true Piety and the eternal Reward of it Even natural and lawful actions prove unlawful and destructive to Nature when they are not in order unto an higher end See Notes on Gen. 1.28 Observ 4. Praesens bonum caput mali the present seeming good is the head of all evil See Notes on Gen. 25. Observ 5. If the exorbitancies and excesses of such natural desires as God himself hath implanted in our Nature be destructive and damnable how much more shall those excesses and exorbitancies become destructive and damnable which the Devil himself hath sown in it if the good seed prove degenerate which the good man sowed in his field what shall become of the Tares which the Devil hath sown in it Such are Envy and Pride and Covetousness and Wrath and made Holiness c. yet see the perverse judgment of the foolish World Every one can point at a great Eater and a great Drunkard and they are very infamous and shameful names But the envious person gets credit by his worst of sins being accounted zealous Carnalia peccata plus habent infamiae spiritualia plus de natura peccati saith Gregory Carnal sins have more of infamy spiritual more of evil 2. The second pair of natural Actions are Marrying and giving in Marriage as the former tends to the preserving of the persons of men so this makes for the preservation of the kind and as they before the Flood eagerly prosecuted the former desires so did they as violently pursue the latter What special Reason is there for this There is an inbred desire of perpetuity name condition and honour which because it cannot be obtained in ones own person the natural desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget its like and so to propagate it to posterity And herein is placed the natural Man's hope of Immortality Gen. 4.17 19. The former pair of Actions hath influence upon the later for eating and drinking dispose and fit the body for marrying and giving in marriage 2. Yea the vitious eating and drinking incline men to the sins of uncleanness first surfetting and drunkenness then chambering and wantonness Rom. 13. Prov. 23.31 Look not on the wine when it is red thine eyes shall behold strange women v. 33. But what reason is there that our Lord should name only these two excesses of all other since before the Flood all flesh had corrupted its way And before the overflowing scourge our Lord foretels that iniquity abounds as all can witness the truth of it Matth. 24.12 See Notes on 2 Pet. 2.5 Repreh The men of this Generation who spend their time their precious time not in eating and drinking only but in surfettings and drunkenness and actions of this Nature how little care have they of bodily health and safety Prov. 23. How careless of their credit and reputation in the World though they be Children of it Thus Esau was called Edom from his red Pottage Claudius Nero was called Biberius Mero Michael Temulentus Michael the Sot if these have no care of their Bodies will they regard their Souls Quem mihi dabis c. Shew me one man saith Seneca who sets any price upon time who thinks what he doth daily Mysticé There is an eating and drinking a marrying and giving in marriage which no doubt the Lord commands and approves of 1. An eating and drinking a meat and drink that the old World and this later World regards not but is the nourishment of Noah's houshold What Meat what Drink what Bread but the living Word which gives Life where it is received Man lives not by bread only but by every word that proceeds out of the mouth of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis supersubstantialis supersubstantial or heavenly bread There is an outward and natural and an inward and spiritual Man See Notes on 1 Cor. 10.34 a spiritual Meat and a spiritual Drink This is a lasting durable yea everlasting Meat and Drink This spiritual Meat and spiritual Drink we ought always to be eating and drinking They saw God and they did eat and drink Exod. In Solomon's days they did eat and drink and were merry 1 King 4.20 Luk. 22.30 Yet all spiritual eating and drinking is not approvable for there is a gluttony and not with meat a drunkenness and not with wine See Notes on Phil. 2. There is also a marriage and giving in marriage which the Son of Man commends and approves of Repreh 2. Even the Sons and Daughters of the spiritual Noah their remisness or want of earnest affection toward the heavenly things How importunate how earnest are the men of this World in pursuing their earthly desires they are eating and drinking See Notes on Gen. 25.21 Exhort We have heard the practice of the old World since Noah's time returns let us take heed lest the same sins return also lest we be likewise deceived by the errour of the wicked See Notes on Gen. 25. ad finem Exhort Suspect and fear the danger of natural and lawful Actions The table may become a snare and that which should have been for our help may prove an occasion of our falling Psal 69.22 When our Lord was an hungry and not till then the Tempter câ—me unto him Matth. 4.2 3. We bend the stick as much the other way to make it streight Let us so deal with the crooked Generation use abstinence from these things fast and pray lest we enter into temptation eat with our loyns girt and our staff in our hand 2. They did thus in the days before the Flood By the days before the Flood we understand either all that tract of time from the preaching of Enoch until the Flood which must be above 1000 years since the time that man begun to preach in the name of the Lord for so I have heretofore proved that Text must be read Gen. 4.26 2. Or else by the days before the Flood must be meant precisely the days of Noah's preaching before the Flood who was the Eighth Preacher of righteousness as he is expresly called 2 Pet. 2.5 which was the time of Repentance given to the old World 120 years before the Flood Gen. 6.3 1. By the days before the Flood in the first sence is implied an aggravation of the old Worlds sins the Lord had sent eight Preachers of Righteousness to warn them of the ensuing judgment And a like aggravation of the sins of this latter World seing the Lord hath sent Preachers also to us to warn us of the destruction
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
to him who will teach us any thing especially if he be such a one as teacheth excellent things and after an excellent manner and herein this grear Teacher excells for he shews us excellent things saith Solomon Prov. 8.6 for who teacheth like him saith Elihu Job 36.22 Christ shews us whom we should fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX by this word they render 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to dart to rain to teach 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to bring a message and therefore render it often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christ is the Messenger and Word of his Father 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relate or declare Reason 1. In regard of God the Father in two respects 1. He is himself the FEAR 2. He hath authorized the Son to teach the fear of God This is my welbeloved Son hear him the Teacher No man knoweth the Son but the Father neither knoweth any man the Father but the Son Mat. 11.27 1. God the Father is the FEAR except the fear of Isaac had been with me i. e. the God to whom Fear is due so some deduce the word Deus God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or neerer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear or terrour so vers 55. And Jacob sware by the fear i. e. by the God of his father Isaac the God whom Isaac feared as the Chaldee hath it so God is absolutely called the FEAR without any addition who fears him Psal 76.11 bring a present to the FEAR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of the Son none knoweth the Father but the Son Mat. 11.27 He is the true and living way unto the Father Joh. 14. I am the way the truth and the life no man cometh unto the Father but by me 3. In regard of the Lesson which the Son teacheth that 's the fear of God which is properly due unto God Isai 8.13 Sanctifie the Lord of Hosts let him be your DREAD If I be your Master where is my fear fear is properly due to him Here it may be doubted how these can consist Matth. 11.27 See Notes on Matth. 16.17 Observ 1. The true fear of God is not naturally known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 34.11 Come ye Children hearken unto me I will teach you the fear of the Lord. Though a man may go far by the Divine Light in him yet as for Divine Worship it must be taught by God no man herein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 94.12 Doubt Howbeit this may be questioned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature teacheth how to sacrifice The Philosopher calls that Nature which is a ray of Divine Light This proves that the man is inclined to Religion but doubtless if left to himself that inclination would soon be wrought out or turn to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superstitious fear of God or idololatrical worship It is no otherwise in the man but Seminaliter or Potentialiter as to speak is proper to a man and we say truly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature a man can speak but that he speaks this or that language that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by instruction and teaching Though that of the Philosopher be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a man of all Offerings may offer up a Will-offering which is called a Free-will-offering Levit. 22. yet even that Free-will-offering which I wish they considered who so magnifie the power of corrupt Nature that Free-will-offering cannot be acceptably offered without the Lords instruction and teaching how it should be offered vers 21 22 23. Thus though the fear of God be common to all i. e. a man be naturally inclined to the fear of God yet the true and clean fear of God as it 's called Psal 19. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by divine doctrine and institution Observ 2. Jesus Christ teacheth the fear of God The Son guides unto the Father as the Father to the Son See Notes on Matth. 16.17 But how can this be the former is true that the Father of our Lord Jesus Christ is the Father of Lights whether they be sense imagination thought understanding or some other far more eminent than all Observ 1. The Lord hath put fear and other passions in his friends power he tells them where they shall place it and where not Observ 2. Hence it appears that it is not altogether unlawful to fear This was the opinion of some old Hereticks but no natural affection being simply such can be unlawful much less is it unlawful to fear whom and what we ought to fear Jesus Christ teacheth nothing that is unlawful What they say commonly of the Stoicks that they teach an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that a man should be absolutely without natural affections not fear nor hope nor love nor joy nor grieve c. 't is an errour they who acquaint themselves with their writings will find that it is not an Apathy they teach but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mediocrity or moderation of passions and so of fear Jesus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.44 in an agony which is such a kind of fear as may consist with valour and fortitude such a fear he undertook for our sakes and to be surprized with such a fear is no dishonour to a valiant man Whence the Philosopher being in a storm at Sea and in danger of a wrack waxed pale which one of the Mariners observing when the tempest was over upbraided him with it You Philosophers saith he who teach that we should not fear death you yourselves are afraid in times of danger whereas we who are unlearned and ignorant men are not afraid Tush saith the Philosopher the reason is you and I shall not have the like loss We fear the loss of things precious and excellent such is the soul of a good man if they be of no worth they are as good lost as found a good man cannot perish without a great loss to the Common-wealth so he A valiant man may be sometime prevented with fear David was so Psal 56.3 In the day when I am afraid but he soon recovered himself I put my trust in thee and then see how valiant he is vers 4. In God will I praise his word and being gotten within his God I will not fear what flesh can do unto me 2. What kind of Doctrine Christ's Doctrine is or what is his way of teaching this is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will warn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth submonere to admonish or warn one privately or secretly without any great noise Ye know it is said expresly that God was not in the wind that rent the rocks and mountains nor in the earthquake nor fire but in the still voice 1 King 19.11 12. The LXX by this word in the Text render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rain according to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
〈◊〉 〈◊〉 〈◊〉 wise sayings such are the writings of the Apostles they are Apothegms qui loquitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any speak let him speak as the Oracles of God Observ God gives his Spirit to the faithful Gal. 3.2 having believed they are sealed Epes 1.13 Object So then if we believe once we are sure of the Spirit of God True but what kind of belief is this not every kind no no no other Beloved than that which is joyned with obedience as ye shall evidently perceive by Act. 5.32 for to believe and to obey in this sence are all one as our Translators observe in the Margent vers 36. of that Chapter After filling followeth stopping Open vessels are unclean See Chap. 4. vers 13. Object The Devils believe Jam. 2. This the reason why men profit not they are full of envy pride covetousness Why hath Sathan filled thy heart Observe then 1. Man is a vessel 2. He is full of something 3. He that is full Disciple-like is full with the holy Ghost Repreh 1. Those that are not full with this Spirit 2. Those that are filled with other things 3. Those that are filled with the contrary Observ 1. The truth of the Spirit inhabiting contrary to their Tenent who interpret all things spoken in this kind of the Spirit of God of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts and graces of the Spirit whereas they ought to know that the Spirit of the Lord that fills the whole earth the whole world is in a more special manner filling his own Temple i. e. our bodies and souls Rom. 8.9 11. In him we live move and have our being Act. 17. Hence it is that the Master of the sentences saith that Charity is ipse Spiritus Sanctus Love is the holy Spirit it self Observ 2. Man is a vessel 1. His body is surely so 1 Sam. 21.5 2 Cor. 4. 2. His Soul is such Ecclus. 21. Cor fatui vas fictile Observ 3. A vessel is full of something it is as true in Divinity as in Philosophy non datur vacuum there is nothing wholly empty Observ 4. The Disciple-like kind of filling is with the holy Spirit The best liquor is put in the best vessel The Spirit of God is compared in Scripture to Wine and to Oyl the new Wine and the Oyl of gladness The new Wine must be put in new vessels and the Oyl of gladness into the Virgins lamps that are trimmed Repreh 1. Those who are not filled with the holy Spirit The great and heavy complaint of these last days notwithstanding that the Spirit of God is poured out in great measure yea beyond measure in the very fulness of it yet men receive it not It was the prediction of St. Paul 2 Tim. 3.1 Know this that in the last days perilous times shall come This is strange that there should be perilous times in the last days for St. Peter vers 16 17. of this Chapter expounds Joel 2.28 as a prophecy now fulfilled This is that which was spoken by the prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He pours out the Spirit and who receives it Alas it runs beside It followeth that 2. Surely we are filled with somewhat else intus existens prohibet alienum for as one adequate and proper place cannot hold two bodies so neither can one soul hold two disagreeing and contrary spirits Have we not in us the spirit of the world that spirit whereby men walk according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Something it is that keeps out the Spirit of Grace Are we not filled with the contrary Rom. 1.29 Are we not filled with unrighteousness fornication wickedness covetousness malitiousness full of envy murder debate deceit Are we not full of rapine and excess Luk. 11. Let us not deceive our selves Beloved Consider I beseech you of what spirit such men are they are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind Rom. 1.28 Consider what St. Paul speaks to such a one Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil What is emptying but the purging of our Vessels our selves from sin and uncleanness as Prov. 25.4 from lewd and evil vessels 2 Tim. 2.21 Upon this condition we may be partakers of the Sacrament as the Priest said concerning Davids servants if the young men have kept themselves from women they may eat hallowed bread and if the old men have kept themselves from covetousness To which David answers The vessels of the young men are holy Abiathar makes no question of David there who was a Type of Christ and the righteousness of God 1 Sam. 21.4 5. Let a man examine himself and so let him eat Observ 1. There are degrees and measures of the Spirit Observ 2. See here our duty we owe whereunto we are baptized in the name of the holy Ghost even to be wholly taken up and wholly disposed and fitted for the use and service of God Observ 3. What the reason is why the holy Spirit fills not men as formerly we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 133.1 2 3. Be of one mind live in peace and the God of peace shall be with you Reprehend us all when God sends his Word and Spirit to be a mould and frame wherein we should be cast as Gen. 6. When God had made the man after his image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man turned all into a vain image Observ 4. Let us consider the great bounty of God reserved for these last times Is it not that we should be more obedient than they of ancient times To whom much is given of him much shall be required They began to speak with other tongues at the spirit gave them utterance What here are called other tongues elsewhere are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators are pleased to turn divers kinds of tongues 1 Cor. 12.10 and vers 28. diversities of tongues Howbeit what tongues are here called other tongues are to be understood new tongues as these words are used promiscuously Vide Essay in Esay 65.15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin may be understood either 1. So as the action was never before done Or else 2. So as to signifie no more than the action it self Mar. 11.15 He began to cast out them that sold and bought which Matth. 21.12 is expressed only He cast out all them that sold and bought And what you read Luk. 12.1 He began to say beware of the leaven c. is no other than he said Take heed and beware of the leaven c. Matth. 16.6 The word here is properly and necessarily used and without any redundancy because it is the first time that
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
condition while yet in our sins and get out of this corruption wherein we are liable to death natural spiritual infernal 2. To confess our sins and forsake them Lev. 13.13 1 Joh. 1.9 All shall be made Righteous Ye may remember I told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is made ours by Faith the latter by conformity unto the death of Christ the point is both wayes true The truth of this we find in so many words Isa 60.21 Thy people shall be all righteous Before I enter upon these and the following points I must premise this difference between the Protasis and Apodosis the Proposition and Reddition thereunto That the Protasis or Proposition speaks what is past yea present As all have sinned and death passed upon all men c. But the Reddition speaks of a future estate All shall be made righteous Reason Thou art not a God that hast pleasure in wickedness Psal 5.4 No For the righteous Lord loveth righteousness Psal 11.7 It is his Image it is himself He loved the world also his own Creature and had he not loved it extreme well he had not given his Only begotten Son upon those terms That whosoever believes in him should not perish in sin and death c. Joh. 3.16 Rom. 8.32 So the Father loved the world that he spared not his own Son but delivered him up for us all And so 2. The Son of God loved the world that he spared not himself but Passus est quia voluit none but Christ could he must overcome the Devil Hebr. 2.14 He must be clean Hebr. 9.14 He offered himself without spot unto God 1 Joh. 3.5 He was manifest to take away sin and in him was no sin 3. The order of Nature requires it that the body being sick Physick should be taken by the head See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All this sutes with the Love of God our Saviour who would not that any should perish but that all should come unto the knowledge of the Truth and be saved 2 Pet. 3.9 5. It sutes also with his propitiation which is not only for our sins saith St. John 1 Joh. 2.2 but also for the sins of the whole world This was meant by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.17 the Mercy-seat it hath the name from covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so blessed is the man whose iniquities are covered but the word also signifieth purging And so our Translators Psal 65.3 Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Redeemer the Lord Jesus is and what is wanting but Repentance and Faith to lay hold upon him All this tends to the Glory of God that end and mark whereof we miss by our Fall and aim at anew in our recovery from our Fall for whereas the Apostle speaking of our fallen estate All saith he have sinned and come short of the glory of God Rom. 3.21 Numb 14.21 The Prophet Isai 60.21 speaking of our Restitution All thy people shall be righteous that I may be glorified Here is then the free Grace of God toward Mankind dead in trespasses and sins the great love of Christ See Notes in Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life shall pass over all men This is the Reddition which we have in terms equipollent though sometimes called Many as vers 17 19. sometimes All vers 18. and in express terms 1 Cor. 15.22 In Christ shall all be made alive proportionable to the passage of death over all life also passeth over all for so in regard of the term à quo The LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up as the Tree of Life doth from the Root of Jesse i. e. Christ the Life from the Being of his Father as Jesse signifieth who gives life unto the world Joh. 6. 2. As a Child out of the womb and so unto us a Child is born Isai 9.6 even the Prince of Life 3. As the Sun goeth forth even the light of Life Joh. 8.12 4. As a word goeth forth out of the mouth and so we read of the Word of Life Phil. 2.16 Christ the Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 5. As one goeth forth to battel so the Spirit of Christ against the flesh 2. In regard of the motion or passage it self it signifieth to descend so life descends as an inheritance to the Children of the Everlasting Father Isa 9.6 of which they are heirs together of the Grace of Life 1 Pet. 3.7 Judgement runs down like water and righteousness as a mighty stream Amos 5.24 3. In regard of the term ad quem the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to take up a Tent or Tabernacle and so Christ the Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 Reason Why must life pass over all God the Father is the Living God and hath life in himself and he hath given to the Son to have life in himself Joh. 5.26 And he gives life unto the world Joh. 6.33 And proportion there must be between the Malady and the Remedy the sore and the plaster for the sore Death passed upon all men And all men saith the Apostle shall be made alive 1 Cor. 15.22 Let any man read the following part of this Chapter he shall find that whatsoever the first Adam failed in the second makes abundantly supply Reason also there is from consideration of the heavenly Eve taken out of the heavenly Adam for as the first and natural Eve was the mother of all the living who lived the sinful life So the Lamb's wife the Spouse of the second Adam who is taken out of him is the Mother of all the living who live unto God Reason also there is from the nature of goodness which is diffusive of it self Observ 1. This discovers a great and dangerous errour in some who though there be so great a difference between the lapsed and faln estate of man and his restitution by Christ yet misapply the Scriptures proper to the one unto the other Isai 64.6 7. We are all as an unclean thing c. Spoken of those who live and continue in the lusts of the old man and provoke the Lord unto wrath by them not of those who are renewed and work righteousness of which estate vers 5. So Rom. 3.10 11. spoken expresly of those under sin and under the law vers 9.19 not of those under grace vers 21. Thus some will be God's people and the people of the new man when yet they walk according to the lusts of the old man yet apply unto themselves the names and titles of God's Israel Saints Holy Called as the Jews Jer. 7.6 They called themselves the people of the Lord The Temple of the Lord c. yet stole committed Adultery c. The Apostle tells us there shall be such 2 Tim.
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
the Truth all they were shadows and he the body Col. 2. And therefore Christ is more excellent than all these as we say in our Greek Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Second thoughts second counsels second cares second wills c. the more happy the more wise what 's the reason The first Adam will be first in counsel he suggests his earthly thoughts and cares instances of this kind are many Luk. 9. vers 59. one called to follow Christ will first go hury his Father Another will first go bid them farewel that are at home And our Lord likewise because he had the first Adam in him though without sin not my will but thine And mark it when ye will when we are addressing our selves to some holy and religious duty then and then especially we shall find some one or other worldly business to do though we had none before Old Adam then will set us a work now because men take little notice of this hence it is that the earthly sensual life is lived by most There is a threefold life vita plantae vita animalis vita hominis So we men care what we shall eat drink wherewith we shall be cloathed where we shall dwell c. after all these things do the Gentiles seek who live the life of the first Adam and these best agree with him And therefore the Apostle 1 Pet. 4.3 Let the time of your life past suffice us to have wrought the will of the Gentiles Mean time the second Adam the new man though he be the great Counsellor yet his advice is not hearkened unto The poor mans wisdom is commonly despised till it be too late Ecclus. 9.16 And therefore it is not good too suddenly to be resolved in counsels nor to give heed unto the first thoughts which are commonly from flesh and blood Jehoshaphat was wise after the advice of four hundred Prophets he desired to hear a prophet of the Lord 1 King 22.6 7. First that which is natural and then that which is spiritual Observ 4. We learn then what to judge of the world that now is and that which is to come I speak not here of that world which shall come when we have put off our natural body but of that future estate which the Saints attain unto in this life when they are delivered from this present evil world Thus the Scripture distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 It shall not be remitted in this world nor in that which is to come Mark 10.30 He shall receive an hundred fold in this time and in the world to come eternal life Luk. 18.30 and 20.34 35. The children of this world marry but not so in that world Joh. 12.25 He that hath his life in this world What worlds are these 1. The first is Adams or Edoms or Esaus world 2. The second is Christ's world or Jacob's world as it is called in Esdras 1. Of Adams world the Devil is the prince Joh. 12.31 The prince of the world cometh and 14.30 And the Prince of the world maketh Princes under him 1 Cor. 2.6 The princes of this word that come to naught And this world hath a wisdom proper to it and the Princes of it vers 6. not the wisdom of this world and the princes of this world Jam. 3. fine And as there is a wisdom proper to this world so there are lusts proper to it 1 Joh. 2.15 16. Love not the world all that is in the world are the lusts of the flesh the lusts of the eyes and the pride of life There are children of this world Luk. 20.34 35. And this world lieth in the evil one 1 Joh. 5.19 2. The world that is to come is the Kingdom of the Messiah 1. And he makes his subjects princes in all lands Psal 45.16 He makes them Kings and Priests unto God his Father 2. And he hath his wisdom proper to this world 1 Cor. 2.6 We speak wisdom among them that are perfect c. 3. And as there are lusts of the present evil world so is there a will of God opposite unto those lusts 1 Pet. 4.1 2. He that hath suffered in the flesh hath ceased from sin that he no more should live the rest of his time in the flesh to the lusts of men but to the will of God 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever 4. And whereas the world lies in the evil one and his lusts Gal. 1.3 4. Jesus Christ gave himself for our sins that he might deliver us out of the world of the evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God and our father They who are delivered from this evil world are thought worthy of the world of the Messiah Luk. 20.35 Such were the Disciples so John 17.11 Now am I no more in the world but these are in the world c. Yet though in the world yet are not of the world vers 14.15 They are not of the world even as I am not of the world and therefore I pray not that thou shouldest take them out of the world but that thou shouldest keep them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the evil i. e. That thou shouldest deliver them out of this present evil world of the evil one Gal. 1.4 who is the Prince of it Repreh 1. This reproves the vain and proud boasters of Adam's perfections and the powers of Nature there have been such in all Ages they were meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race of Nimrod all vanity is all man in his best estate Psal 39.6 7. Man walks in a vain shew LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever man proud man thinks The Lord knows the thoughts of man that they are vain that they are vanity it self Psal 94.11 All what man hath his powers and faculties or acts they are no better than he is from whence they proceed there is nothing sound in man till he that is to come be come 1 Cor. 13. Repreh 2. But herein I fear the most of us are justly to be reproved who are outwardly minded and carried by our thoughts only to Christ's outward coming and to what Christ hath only done outwardly and suffered and mean time think little of his inward coming his inward operations and sufferings in our souls Whence I may boldly appeal to your experience whether all the Festivals bearing name from what Christ hath done or suffered have not been generally observed by us as if we had intended by them to have honoured rather the first Old Adam than the second and the New rather Adam the Type than him that is to come Truly Beloved however we believe all the Articles of the Christian Faith Christ born Christ suffering Christ crucified Christ dead Christ buried Christ risen Christ ascending Christ sitting at the right hand of his Father Christ coming again to
able to abase and he speaks from heaven too Hebr. 12.25 Mary Magdalen lived yet not she but the Devil yea seven Devils lived in her and the life that she lived she lived by unbelief of the Son of God and without the Law yet even she bedewed her alluring countenance with repentant tears and washed the Lords feet with precious oyntment and wiped them with her ensnaring locks and out of her our Lord cast the seven devils so that she lived as much to God as she had lived unto sin yet not she but Christ lived and the life that she lived she lived by the faith of the Son of God who died for her and gave himself for her And why seems he whom thou dispairest of in such a desperate condition that the Lord may not cast out of him also even his seven Devils Envy Pride Covetousness Wrath Gluttony Lasciviousness and Idleness or wearisomness of Spiritual duties which are the seven capital and devilish sins Manasseh who lived without the Law an abominable idolater and as idolaters are wont to be a murderer a most inhumane and cruel murderer he shed innocent blood in abundance and filled Jerusalem from one end to another 2 King 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King Yet when the Assyrians had taken Manasseh among the thorns and bound him with fetters in his affliction he besought the Lord his God and humbled himself greatly before the God of his fathers and prayed unto him and he was intreated of him and heard his supplication and brought him again unto Jerusalem unto his kingdom then Manasseh knew that the Lord he was God And why may not he who now lives in idolatry and bloodshed without the Law and seems to thee a Manasseh one who hath quite forgotten his God as Manasseh signifieth when his way is hedged with thorns being bound by the fetters of the Law by the Assyrians the besieging sin remember himself and return unto his God and strive as much against sin as he strove for it and resist it even unto blood and let out the very life blood and spirit of sin in the blood thereof is the life thereof striving against sin That Publican had lived a sinner without the Law for Publicans and Sinners are commonly shackled together who afterward smote his breast and said God be merciful to me a sinner And is he worse than Publicans and Sinners whom thou despairest of if not why may not the Lord smite and correct him by his Law who now lives without it so that he may smite his breast and though for the present he find no need of mercy say as he did God be merciful to me a sinner Matthew arose from the Receipt of Custom and from his custom of sin when Christ called him and he followed him Matth. 9.9 That prodigal mad young Fellow Luk. 15. who left his fathers house and went into a far countrey and spent his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living without the law as it were in an unsavable condition as the word may signifie he came to himself returned to his fathers house and found mercy And why may not he who seems to thee as mad as that prodigal who lives without the Law and in as unsavable a condition who hath spent his substance his stock of Grace return again to the Law and to himself and to his fathers house and find mercy Peter was in as desperate a case as abjuring and denial of his Lord thrice could put him into he lived without the Law and without Grace yet the Lord looked back upon Peter and he went out and wept bitterly and expiated his threefold denial of his Lord with a threefold confession of him Joh. 21. And why may not he who now lives without the Law and denies his Lord in works and in his life which is the worst kind of denial why may not he if the Lord be pleased to look upon him as he did on Peter deny himself and deny ungodliness and worldly lusts and live soberly righteously and godly in this present world So reasoned one of the pious Ancients Si Petrus post tam gravem lapsum ad tantam rediit eminentiam sanctitatis quis de caetero desperet si tamen egredi voluerit è peccato 2. Despise no man no not these Out-lawes those who live without the Law Paul once lived without the Law yet who so glorious an instrument of God as Paul was and a chosen vessel to bear the Name of Christ And who art thou who despisest another Aut sumus aut fuimus aut possumus esse quod hic est Either we are or have been or may be as this man is Are not we our selves Out-laws Who hath despised the day of small things If under Grace blessed be the God of all Grace yet ought we not though under Grace to despise those who live yet without the Law and are yet graceless and therefore the Apostle thought fit to remember those Churches to whom he wrote What had been their former life 1 Cor. 6.9 Neither Fornicators nor Idolaters c. Now lest they should out of a lofty despiciency vilifie and scorn such Such saith he were some of you and Col. 3.5 6. having reckoned up the like sins and concluded for which things sake the wrath of God comes upon the children of disobedience lest they should now despise these he presently adds in the which ye also walked sometimes while ye lived in them The Ephesians were now believers yet the time was when they lived according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Ephes 2.2 Here was a life indeed according to the course of this world what life was that what life is in the world All that is in the world is the lusts of the flesh the lusts of the eyes and the pride of life and thus the Ephesians lived and doubtless that was without the Law They were one with all these lusts nay they were one with the Devil himself for that follows they walked according to the Prince of the power of the air But the Apostle he never lived so No see whether he did or no vers 3. Among whom also we all had our conversation in times past c. as well as others Why then should we despise or vilifie any man Was it in their power or is it in our power to live according to the Law or according to the Gospel of Jesus Christ Doubtless neither for it follows God who is rich in mercy for his great love wherewith he loved us even when we lived without the Law and were dead in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he quickned us or made us live together with Christ And therefore Tit. 3.2 He exhorts us to speak evil of no man to be no brawlers but gentle shewing all meekness
Christ of God yea the Living God himself dwelling in thee and doest thou touch no unclean thing then say thou art holy and withdraw thy self from him who is called a brother and is not so 2. Reproves those who sanctifie not themselves according to this holy Law of our God but remain without the Tabernacle of the Lord without are dogs I well know that our long continuance in uncleanness and unholiness among unholy and profane men hath made their company seem sweet unto us Yea we are afraid to go out of our uncleanness to go on and perfect our holiness in the fear of our God but content our selves in the lowest degree of holiness even in the Porch for fear of vain men and those who are without Ye know the dogs bark at those who run and move not their tongues at those who walk on an easie pace by them But remember how many thousands perished in Cadesh-barnea Deut. 1.19 What is that to us They rested themselves and contented themselves in the lowest degree of holiness that 's Cadesh-barnea the unsetled and unstable holiness of the child and went not on unto perfection We boast of comliness in Gods worship the adorning of our Churches and this some have called the beauty of holiness What if the outward Temple be beautiful and sumptuous even as Solomon's if our heart which is the true Temple of God be unholy and a greater than Solomon be not there We boast of the purity of our Religion Pure Religion and undefiled What if our Religion were as pure as Christ left it to his Apostles if we our selves be impure and unholy We boast of pure Ordinances What if they were as pure as we would desire them if we neglect the holy Commandments which are the true Ordinances of God Well suppose we had all these yet if we our selves be unholy and impure what will all these benâ—fit us What do we else than the Pharisees of old make clean the outside of the cup and platter Tithe mint and rue and pass over the great things of the law judgement mercy faith and the love of God These things ye ought to have done and not leave the other undone Consol To the poor dejected and disconsolate ones in these perilous times Alas what safety have they what refuge whither shall they flee whither but to the holy Law Esay 8.20 To the law to the testimony flee unto the holy Law Alas what comfort is there in the Law all consolation is from Grace Surely great comfort there is in it else David had not so delighted in it as he often saith yet is the Law a guide unto Christ who is the holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was signified by Kedesh the principal City of refuge Jos 20. he is the Sanctuary to indebted men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To manslayers at unawares Had they known it they would not have crucified the Lord of life unto those who by their sins have crucified the Lord of life he is a sanctuary Esay 8.11 14. when the destroyer was in the land Let men make tryals of other refuges mony fails friends fail And indeed till the case be so desperate we will trust to any thing rather than the Lords Sanctuary Thus when the Prophet Ezechiel expostulated with the Lord Ezech. 11. Wilt thou make a full end of the remnant of Israel No saith the Lord I will be to them a little Sanctuary vers 1.6 But alas I find my self exceeding weak Yet despair not 2 Pet. 2.2 Esay 35.1 Thou art yet in the wilderness there the Holy Law was given Therefore to such the Lord commands his Prophets to speak comfort Esay 35.3 Strengthen you the weak hands c. vers 8. he shews them the way of holiness wherein they should walk and promiseth Gods assistance to those who walk in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be with them of such speaks holy Job 17.9 The righteous shall hold on his way and he that hath pure hands shall be stronger and stronger Cum sancto sanctus erit Psal 18. True it is when thou lookest on thine own strength or the prick of sin stirred by the Law thou mightest well complain of weakness but if our God be with us in the way of holiness If Immanuel Jesus Christ be with us we shall hold on our way c. When Peter look'd at his own strength he sunk Exhort To be holy to be sub lege subject to the Law Motives 1. They delight all the delight of David is in the Saints upon the earth and such as excel in virtue 2. The necessity of this duty 3. No happiness without holiness That ye may the better be convinced of this I shall commend to your consideration these two things 1. No unclean thing shall enter by any means into the holy City Revel 21.27 There is no Popish Purgatory to cleanse us and purge us from the Reliques of uncleanness which men say must be in us while we live in this world that I need not prove this to you therefore if ever we enter into the holy City we must really and not by imagination and throughly be purged and cleansed from sin in this life since we know this let us cleanse our selves from all pollution both of flesh and spirit c. There are three adverbs Titus 2.12 which briefly contain the whole positive duty of man in this present world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These duties the father teacheth by his Law And unto these three the whole Law of God is conformable both generally as hath been shewn and specially for the Ceremonial Law that teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly and holy Levit 20. Be ye holy for I am holy The judicial Law that teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justly Psal 19. The judgements of the Lord are true and righteous altogether The Moral Law that teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperately chastly moderately and prudently The Law of thy mouth is good unto me or better unto me than thousands of gold and silver Psal 119.72 Proportionable to these three are the three Epithets or adjuncts of the Commandments in the Text For 1. The Ceremonial Law that is holy and teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly 2. The judicial Law that 's just and righteous and teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously 3. The Moral Law that 's good and convenient for us and teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly and temperately and prudently Now although the whole Law generally understood be holy because whether a man live soberly or justly or holy as he ought it sets the man in order to his God at least mediately and remotely yet the Ceremonal Law more especially and immediately orders the man in his worship and service of God and that by prescribing to him sacrifices and sacraments and sacred rites and ceremonies unto which five several kinds
pleasing one another and procuring one another ease and quietness in the flesh a peace maintained by all men and with all men such as it is And for the greater confirmation of that peace the Priests and Prophets of that time had learned to sing placebo would God they had not also in our time complyed with carnal men for the promoting of their own and others temporal advantage and credit in the world whereas indeed this is no true peace nor such as is here commanded but a carnal security for so the Prophet describes it from the least of them to the greatest of them every one of them is given to covetousness and from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people sleightly saying peace peace when there is no peace Christ came not to send such peace upon the earth nor is this the peace here commanded The Peace here commanded is joyned with Righteousness Psal 85. and 10. and Holiness Hebr. 12.14 and Truth Zach. 8.16 with joy in the Holy Ghost Rom. 14.17 which Peace therefore is relative and in reference of one unto another whether 1. that other be our own Conscience when the war of our affections and lusts is ended for so the effect of righteousness is peace the peace of Conscience Isai 32.17 Or 2. whether that other be God himself for so being justified by faith we have peace with God Rom. 5.1 Or 3. whether that other be all other men beside our selves and this peace is especially here meant which yet supposeth the two former peace of Conscience and peace with God which I beseech ye to take notice of because I know well some are wont to sleight and wave this and other duties as only moral c. and accordingly give attention to what is spoken wherefore let them remember and know that this duty is founded in the peace of Conscience and peace of God for so the Saints of God are filled with this peace by believing Rom. 15.13 This peace we are to have maintain and exercise so one of our best Latin Translators renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text pacem exercete for 't is not a bare being content to have peace which is here enjoyned but to endeavour also by all means to get and keep it So the Syriack Interpreter turns the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make work labour and endeavour for peace and Budeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacare in pace continere to appease the unpeaceable and keep those in peace who are peaceable answerably the Reformed Churches about us render the word One live in peace another have peace another hold peace This Precept of making exercising and labouring for peace is specified and enlarged by the object and the universality of it it must be with men and with all men the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every son of man That we may the better understand this Precept we must know that this union and agreement hath love for the root of it which being twofold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his virtues and lovely qualities and conditions 2. Or else that love wherewith we affect another ut sit bonus though he be for the present bad that he may be good and so we love his person not his ill qualities and conditions And to these 2. we may add a third kind of love Complacentiae Benevolentiae simul as when we love one who hath some beginnings of good wrought in him 1. According to the former kind of Love the Saints of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Job vers 14. and this Love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits and unites all the Saints of God together all the world over 2. According to the second kind of Love Benevolentiae a good man may love his ill neighbour and by his love win upon him and make him lovely 3. According to the third Compl. Benevol simul a good Father loves his towardly Child that he may grow in Grace and the amiable beauty of an holy Life and godly Conversation and so become in person and qualities every way lovely Answerably hereunto Peace which proceeds from love must be extended and proportioned unto men whereof because some are 1. Holy Gracious and Virtuous and may be truly called Christians 2. Others evil unholy ungracious and untoward and though called yet indeed falsly called Christians because they have not the life which should make them truly such 3. Others there are in a middle way between both with all these we must maintain an outward peace but differently 1. With the first we must maintain entire thorough and perfect peace which proceeds from the first kind of love the love of complacency 2. With the second we must exercise entire peace also but not so thorough so perfect so intimate as with the first but such only as they are capable of because this peace proceeds from the second kind of love the love of benevolence or bounty 3. With the third also we must maintain peace such as they are capable of a mixt kind of peace tempered with that which they call not lis but jurgium a friendly and loving strife or contention that they may be thorough lovely and capable of entire and thorough peace 1. As for the first kind of peace with good and godly men it may be easily preserved and maintained because there is a reciprocal affection and mutual complying and sweet harmony of Souls and Spirits maintained on both sides whether the parties so agreeing be near hand or farther off whether known or unknown unto us yet peace peace to him that is afar off and to him that is near Isai 57.19 As in Musick the greater and lesser strings though far off one from other yet have an harmonical agreement and are consonant one with the other whether in diapason or disdiapason the distance hinders not the agreement And the Reason is Quae conveniunt in uno tertio inter se quoque conveniunt Those that agree in one third agree also among themselves Now God the God of Order is the God of all the world and therefore the Saints however dispersed all the world over agreeing all in God agree also and exercise love and peace among themselves The same kind of peace we desire also to maintain with all men and we are bound so to do so far as they are capable of it and we able to exercise the same toward them according to the limitations expressed in the Text of which if the Lord will I shall speak in their due time Mean time the Lord enlarge our hearts to the
higher Powers Which withal answers an Objection an old Objection which was first made by Judas Galilaeus saith Josephus Antiqu. lib. 18. chap. 1. about the time when our Saviour appeared in the Flesh Therefore they betake themselves to another shift They are Gods People and so free from subjection unto the higher Powers Thus Judas Galileus suggested to the Jews a Revolt from the Romans alledging That the People of God ought not to be subject unto any Forreign Government It ariseth out of the pride of corrupt Nature according to which the Poet speaks Omnes liberi libentius sumus quam servimus This Objection was renewed by the Christians after the Gospel began to be preached as St. Hierom in locum catena and St. Austin affirm because they were called they said to Christian Liberty Gal. 5. And if the Son make ye free then are ye free indeed Joh. 8. Hence it is that our Saviour himself Matth. 22.21 and his Apostles St. Paul here and St. Peter 2 Pet. 2.13 urge obedience unto the higher Powers And I would to God the very same Objection did not leave even to this day a scruple in the minds of such as think themselves and would be accounted by others the most forward Christians Of which because some erre rather out of weakness of Judgment than out of wilfulness I will endeavour to satisfy them thus When Men are said to be called to liberty it is not to be understood as if we were exempt from Government much less called unto licentious libertinism as if we might do even what we list nor is it a liberty from lawful service but a Spiritual liberty a liberty 1. From the Bondage of sin Rom. 8.2 From death the second death the sting and tyranny of it 1 Cor. 5.3 From the Law both Justification by it and the Curse of it Gal. 3.13 4. From fear Both 1. That which is faithless Psal 112.2 And 2. That which is Slavish Rom. 8.15 5. From Jewish Rites and Ceremonies Acts 15.10 From all these servitudes we are called to be the Sons of God Gal. This this is the liberty we are called unto Now a great difference there is between being called to freedom and actually to be made free we are called to this liberty But I appeal unto thee who ever thou art who standest so much upon thy Christian liberty art thou as yet made free from sin Art thou a Servant of righteousness Faulter not nor deceive thine own Soul with distinctions of sin or committing sin All unrighteousness is sin art thou free from all unrighteousness Yea wert thou yet wert thou bound to Civil obedience yea so much the rather for being thus free from sin thou becomest the servant of righteousness in walking in this and other Commandments of thy God nor is this any abatement of thy Christian freedom for he that is such a Servant saith the Apostle is the Lords freeman 1 Cor. 7. Again si tales sumus qui conjuncti Domino sumus unus cum eo Spiritus sumus Domino dicimur esse Subjecti c. If we be such as are adjoined unto the Lord and are one Spirit with him then we are the Lords Subjects saith Rabanus But if thou be not as yet freed from sin and so become one Spirit with the Lord thou hast not so much as a pretence Si communis adhuc anima est in nobis quae habet aliquid hujusce mundi c. As long as we have a life and soul in us that hath any thing to do with the world and worldly business To him the Apostle directs this Precept Let every Soul be subject to the higher Powers c. For saith the same Father the Lord commanded that they who have in themselves the superscription of Caesar should render unto Caesar the things that are Caesars As for St. Peter and St. John they had nothing that they could give unto the Criple For saith he silver and gold I have none c. but he that hath either silver or gold or possessions or any thing to do in this world as he goes on let him hear this Precept Let every Soul be subject to the higher Powers Nay were it granted that a Man was as free even as Christ himself yet for the avoiding of offence he ought to be subject unto the higher Powers The Children of God saith he are free but lest we should offend them c. Matth. 17.26 27. Go to the Sea and cast in an angle and take the first Fish that commeth up and when thou hast opened his mouth thou shalt find a piece of silver that take and give it unto them for me and thee He wrought a Miracle that he might pay tribute This I conceive enough to satisfy a reasonable Man but others there are of Chore's race a generation of Rebels who oppose themselves wilfully against the higher Powers they have a spleen against Authority and misconstrue and mis-interpret all the proceedings of it repugne and disobey it in the Commands of it These are the Men ye shall commonly hear inveighing bitterly against the Governours and in these Halcyon these peaceable dayes complaining and crying out of the times when to the wonderment and astonishment of all but our selves we sit quiet and still in the midst of all the storms secure and at peace in the midst of the wars tumults and combustions of the world swimming in blood round about us Men say Miracles are ceased but this seems one and a principal one and to be ascribed next under the highest Powers goodness and wisdom of the God of order to the prudence bounty and ability of our higher Powers But what is there in the World so sacred so eminent so holy these Men will not blaspheme and slander and that I tremble to speak it under pretence of Religion and Gods cause They cry out That the Kingdom that the Church is ill governed that all things are out of order just like drunken Men they think the house turns round and is ready to fall that the Church and Commonwealth is disordered and turned upside down When alas it is their own giddiness they are drunk they are drunk Such are they who cry out Persecution when they are buffeted only for their faults who jear other Men under the names of Formal and Canonical that is such as live according to the Law and rule prescribed them as if it were a fault so to do Good God! how great is their disobedience who think it a shame and reproach to be obedient What else I beseech you do these Men but profess that they are the Men whom the Apostle speaks of Who are not afraid to speak evil of dignities St. Paul describes them right and this their time and the power of darkness Men lovers of themselves covetous boasters proud blasphemous disobedient unthankful unholy c. Traytors heady high minded having a form of godliness but denying the power of it 2 Tim. 3. Unless St. Peter
silentium laus the dumb the silent going on in well doing praiseth God As the work of a cunning Artificer as we are wont to say commends him that made it and such are the Saints of God even Gods work-manship created of God unto good works which God hath prepared that we should walk in them Ephes 2.10 Thus we confess to the praise of God that it is he that hath made us and not we our selves we are his people 2. That 's the other way of praising God by outward and vocal expression and this is proper to the reasonable and understanding Creatures as Men and Angels who beside that they really shew forth the virtues of their Maker as the meer natural and brute Creatures do they also express the praise of God by mutual reveiling one to other their thoughts as Aquinas speaks of Angels or as men by speaking outwardly one to other of the virtues and graces of God his glory his praise and wonderous works and both these wayes All Gentiles all People ought to praise God That 's the third thing to be enquired into and explained but what needs that you will say will ye add light to the Sun for what is plainer than that all Nations and all People are all men Beloved be not prejudiced be not deceived 't is true that in our worldly apprehension all Nations and People signifie all men but not in God's estimate it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture which is not wont to account or stile multitudes of men dwelling together or in divers Countries by the name of Nation or People as having any thing to do with his service unless they submit themselves unto him Say I this or saith not the Scripture the very same Deut. 32.21 They have provoked me to jealousie with that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people who are they All Gentiles who walk in their own wayes all Nations all People only the Jews excepted who were Gods people while they walked in his way how doth that appear St. Paul quoting the same words Rom. 10.19 applyes them to the Gentiles in opposition to the Jews I will provoke you to jealousie by them that are no people if that be not convictive I am sure Rom. 11.11 is plain enough where he useth the same words through their namely the Jews fall salvation is come unto the Gentiles for to provoke them to jealousie But these may be some few Gentiles Then see the 12th verse If the fall of them the Jews be the riches of the world and the diminishing of them be the riches of the Gentiles how much more their fulness But St. Peter is down-right 1 Pet. 2.9 10. Ye are saith he a chosen generation a royal priest-hood an holy nation a peculiar people that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light which in times past were not a people but are now the people of God so that all Nations in the world if unholy if profane if without God in the world are in Gods account not a Nation not a People So God called the Jews while they were disobedient Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my people and therefore all Nations in their latitude are not fit to praise God but such of all nations as fear God and work righteousness these are fit to praise God Psal But how then are all exhorted to praise God I Answer all Nations and all Men owe this duty unto God but all are not solvendo all are not in proxima dispositione they are not all fitly disposed to pay it and the reason of this is added in that Deut. 32.21 where Moses calls those whom he had called not a Nation presently after a foolish Nation Now we know Non est speciosa laus in ore peccatoris Ecclus. 15.9 10. Praise is not seemly in the mouth of a sinner or a fool for praise shall be uttered in wisdom and the Lord will prosper it and 't is true in this sence honour is unseemly for a fool Prov. 26.1 And therefore holy men are exhorted to praise God frequently throughout the Scripture especially in the Psalms Praise the Lord ye his servants praise the Lord ye that fear him magnifie him all ye seed of Jacob They that seek after the Lord shall praise him praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and rectos decet collaudatio praise becometh the upright 'T is in the congregation of the Saints Psal 149.1 In a word 't is a duty owing unto God from all Nations who shall one day so do but fit to be performed only by his Saints his chosen holy nation his peculiar people yet because all Nations owe this duty all here are commanded so to do And that for great Reason whether we consider the object praise-worthy beyond all praise his lovely his laudable nature so lovely that St. John calls him Love it self 1 Joh. 4.8.16 and because quod amamus facile laudamus that which we love we easily praise his laudable nature so laudable so praise-worthy that he is called praise it self Deut. 10.21 Or 2. Whether we consider his Command none more just none more frequent Or 3. Our Duty none more reasonable than that the work should commend the Maker especially since this is the end the Maker aims at in his work that it should praise him really and vocally For he hath chosen us before the foundation of the world that we should be holy and without blame before him in love there 's the real praise having predestinated us to the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of his glorious grace there is real and verbal praise too Ephes 1.5 6. 1. But doth God then desire our praise and glory Not that he wants it but that we want it who by reason of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are come short of the glory of God Rom. 3.23 2. But if God desire praise and glory then may we who must imitate and follow him as dear Children Ephes 5. If any glory were our own we might without sin lawfully desire it but since all glory is the Lords it is pride and injustice for us to desire any of it and most just and equal for him to demand what is his own 3. But what then must we do when men give praise to us Not receive it for our selves O no that is unfaithfulness to our God to rob him of his praise For how can ye believe who receive honour one of another Joh. 5.44 Yet such unfaithful men are exceeding many Proverb 20.6 For a faithful man who can find for most men will proclaim every one his own goodness
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new THese words I shall first consider in themselves then as they contain the characters and marks of the New Creature 1. Let us consider them in themselves and so they contain these truths 1. Old things are passed away 2. All things are become New 3. Behold all things are become New 1. Old things are past away In the language of the Scripture old things are not alwayes evil nor are new things alwayes good but sometimes the contrary But for our more distinct and orderly proceeding Old things are of three sorts either 1. In themselves truly good as the fountain of all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself the antient of dayes the old way Ask for the old paths where is the good way Jer. 6.16 The old Commandment which is the new Commandment 1 Joh. 2.7 8. The old and perfect age of Christ Ephes 4.13 These old things are in themselves truly good 2. Others there are as truly evil as the old corrupt understanding will and affections which the Scripture calls the old man Ephes 4.22 old sins 2 Pet. 19. 3. A third sort of old things there are of a middle and indifferent nature in themselves such as the Spirit of God makes use of thereby to signifie the other two old things good and evil Of these consist the whole Ceremonial Law and Levitical Service and of the same nature are all forms of godliness in the Christian Church whether of the Popish Religion or the Reformed or of what kind soever The two latter kind of old things are here to be understood viz. the Ceremonial and Moral old things because these two not the other properly can be said to wax old and therefore ready to vanish away as the Apostle argues Hebr. 8. last for so we read that a New Creature is opposed to Circumcision whereby the rest of the Ceremonial Law was to be understood Gal. 5.6 and 6.15 And the former things which are here the old things are death and sorrow and crying and pain i. e. sin and the effects of sin and opposed to new things Rev. 21.4 5. Vetera saith Anselm i. e. veteris hominis vitia the sins or vices of the old man of sin And these two Ceremonial and Moral old things are said to pass away The Greek word here used to pass away is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a time undetermined whereby the Septuagint render such words in the Hebrew as signifie the passing away of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 8.20 The harvest is passed the summer is ended and we are not saved 2. Change of things in time Psal 90.5 As soon as thou scatterest them they are as asleep and they fade away like the grass 3. The passing away of a Kingdom Dan. 4.28 Thy kingdom is passed away from thee 4. The abolishing and annulling of the Law of the Kingdom Dan. 6.6 12. The Law of the Medes and Persians altereth not or passeth not away And according to these four acceptions the word may here be understood I shall speak first of the Ceremonial old things and shew how they pass away then of the Moral old things 1. The Ceremonial old things pass away as the time passeth whence it is that Ceremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time or season because the Ceremonies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to continue only for a time Thus the Tabernacle was a figure for the time then present Hebr. 9.9 And when we read Exod. 29.9 That the Priest-hood should be Aarons and his Sons by a statute for ever that the nature and manner of offering the Passover and the Sacrifices the Sabbath the New Moons and Feasts should continue by a statute for ever We understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn for ever to be meant of a certain time which should have the period or end either with the Jubilee of the Jews or with the coming of the Messiah which therefore is called the fulness of time Gal. 4.4 2. Because a change of things was then made and it 's called a time of Reformation Hebr. 9.9 10. 3. There was a change of the Ceremonial Kingdom Hagg. 2.6.7 Yet a little while and I will shake the heaven and the earth c. and the desire of all Nations shall come explained Hebr. 12.26 27 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken The Rulers of the Jews were the Princes of this world 1 Cor. 2.8 4. The Law of the Ceremonial old things passeth away Hebr. 7.12 The Priest-hood being changed there is made of necessity a change also of the Law And thus ye see how Ceremonial old things pass away The Reason why the Ceremonial old things pass away is considerable 1. In respect of themselves 2. In regard of their ends 3. In regard of God who ordained them for these ends 1. In respect of themselves They are in their own nature temporary and transitory and so subject unto change and alteration God alone being immutable and unchangeable 2. In regard of their ends they are sometime called shadows sometime rudiments or elements 1. They are called shadows because they served covertly to represent unto us new spiritual and heavenly things Col. 2.17 Let no man judge you in meat or 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 Christ 2. They are the rudiments and elements of the world the first Lessons which the Jews considered and as children learnt under the Law their Schoolmaster until the coming of Christ the old name Josh 15.15 Ciriath Sepher civitas literarum oldness of the letter Rom. 7.6 It is the Apostles Metaphor Gal. 4.1 4. Josh 15.15 Rom. 7.6 But weak and beggerly elements they are such as are fit only for children vers 9. 1. They are weak and therefore called Carnal Ordinances Hebr. 9.10 so flesh and spirit are opposed as strong and weak Isai 31.3 And therefore there is a disanulling of the Commandments going before for the weakness and unprofitableness thereof Hebr. 7.18 As a Child upon a standing-stool and the Mothers hand and other things to help him to stand and go and a lame man stilts so the weak Child brought up under the Law and fallen lame man useth the help of the Ceremonial old things but being strong in Christ he casts away his crutches Gal. 4. 2. They are wanting and beggarly such as have nothing in themselves but borrow all their power and efficacy from the things they signifie so garments convey not heat unto the body but receive heat from it David being cold himself though covered with cloaths yet got not heat 2 King 1. As signs are empty things yea nothing without the thing they signifie Thus Circumcision in
immortality 2 Tim. 1.10 Now consider I beseech ye can the Gospel of Salvation from sin be glad tidings to him who lives in sin Can the Gospel of Grace and Power against sin be glad tidings to those who pretend infirmity and weakness Can the Gospel of Life and Immortality be glad tidings unto those who are dead and desire to continue dead in trespasses and sins Observ 4. This corrects a great mistake among us when we look at the former times as times of ignorance when the people of the Jews had only the Law of Works but at these times as times of greatest Light when the Gospel is preached truly to us at those times as veiled by the Law of Works at these as ruled by the Law of Faith It is true these times are times of greatest Light to those whose eyes are opened who are turned from darkness to light and from the power of Satan unto God to them who walk in the light But had not Abraham and his house all believers and obedient ones the light of the Gospel did not Abraham see Christs day It is true that Abraham our Father was justified by faith saith St. Paul But was not Abraham our Father justified by works also saith St. James But for our better understanding of this who are under the Law and who under the Gospel c. See Notes in Psal 94.12 Repreh 1. Those who believe not the Gospel of God made manifest in the flesh Repreh 2. Who believe only the story not the conformity unto Christ born dead risen ascended See Notes in Col. 3. Exhort O ye Sons and Daughters of Abraham if God justifie the Heathen through Faith and the Scripture foresee this and preached the Gospel before to Abraham Let us who think our selves Abrahams Seed believe repent and obey the Gospel it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gospel of God and of Jesus Christ so ye read it often called the Gospel of God Rom. 1.1.16 and 15 16. 1 Thess 2.2 1 Tim. 1.11 and of Christ Why because it is the glad tidings of God made manifest in the flesh 1 Tim. 3.16 Divine Wisdom Righteousness Mercy Power c. manifested in thy flesh and mine it is not therefore in vain called the mystery of the Gospel Ephes 6.19 Sign Here 's much ado and labour spent in vain to perswade men to believe we are all believers all of us Abrahams Seed for they that are of Faith they are the Children of Abraham Gal. 3.7 Do we believe God manifest in the flesh Do we believe the Word made flesh and dwelling in us Joh. 1.14 Do we believe the power of God to salvation Rom. 1. the word of the Gospel the glad-tidings of God man in the flesh and dwelling in us and testifying a power in us to our salvation such a power as saves us from our sins Do we believe such a Gospel as this is this glad tidings unto us wouldest thou be delivered from thy sin Is it not rather glad tidings unto thee and doest thou not rather desire such a Gospel as this that Christ hath done and suffered all things already for thee so that thou needest neither do nor suffer any thing for him This is a Gospel indeed glad tidings to flesh and blood God preached no such Gospel as this to Abraham nor doth the Scripture preach any such Gospel to the Sons and Daughters of Abraham Means 1. Believe the Father the works that he doth Joh. 5. 2. Lay hold on him by faith 3. Mingle Faith with his Word mixture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he stretch forth his hand and no man regardeth Prov. 1. How if he speak the word and no belief be given to it the fault is ours He preacheth the Gospel unto Abraham if we be Abrahams Children he layes hold on us He puts forth his power and takes hold of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. we want Faith Is not God summa veritas Is not Christ Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 1 Cor. 15.14 Faith purifieth the heart Act. 15.9 and 26.18 2. In Abraham all Nations shall be blessed what it is to be bless'd See Notes on Psal 94.12 in principio The Scripture foresaw that God would justifie the Heathen through Faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed Hence it follows that as Gods effectual speaking is his doing Dei dicere est facere for He spake and they were made So his benedicere or speaking well or blessing is his benefacere his doing good and bestowing good upon us and by how much the good he bestows is greater by so much the greater is his blessing Now whereas Gods greatest blessing is his Righteousness whereby we are made partakers of his Divine Nature his Friends his Children his Heirs Hence it follows that to be justified or made righteous is to be blessed it is the Apostles reasoning in the Text God would justifie or make righteous the Nations by Faith therefore he preached the Gospel unto Abraham and what was that but that in him all Nations should be blessed which he had before called justified Psal 24. He shall receive the blessing and righteousness Whence it followeth that a righteous man is a blessed man This discovers their madness and folly who depretiate and vilifie the righteous and holy life which is the greatest blessing that God gives to Abraham and the Sons of Abraham for to be justified is to be blessed NOTES AND OBSERVATIONS UPON GALATIANS IV. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children of whom I travel in birth again until Christ be formed in you THe Galatians unto whom our Apostle writes were fallen from the Spirit unto the flesh from the Grace of the Gospel to the works of the Law from their free Sonship in Christ unto a voluntary bondage under the Elements of the World A dangerous fall Beloved a great Apostacy And therefore in this Epistle he doth as one of you Fathers or Mothers are wont in like case to do when a child of yours is fallen and hath taken a knock out of a sudden fear presently to cry out God save the child then to expostulate the case with him and with much passion chide his unwary negligence for looking no better to his footing yet with as much compassion all to bemoan him and lament his harms and with no less industry and speed hasten to help him up again Even so we find St. Paul affected toward his children the Galatians for one while he prays for them Grace be to you and peace Another while he reasons the case with them I marvel that ye are so soon removed from him that called you Elsewhere he sharply rebukes them for their ill looking to their standing O foolish Galatians who hath bewitched you c. I am affraid of you lest I have bestowed on you labour in vain But lest with over-much severitty and rough dealing with
Christ enters into the holy souls according to the ages and our Apostle unto every one of us saith he is given grace according to the measure of the gift of Christ that is according to the measure of Christ who is that gift as the words import Ephes 4.7 1 Cor. 12.7 for so Christ calls himself the gift of God Joh. 4. as Socrates in Plato's Apologie for him calls himself the gift of God to the Athenians For as the visible Sun by few or many and often revolutions makes a like number of natural dayes and years in this outward and visible world after the same proportion in the invisible and spiritual world the Sun of Righteousness lifts up the light of his countenance on the souls of those that fear him upon whom only he ariseth Mal. 4.2 and accordingly makes some children of a few dayes others young men of more and others old men of perfect age For if in truth and in Gods computation they were old or young whom the world accounts as such who I beseech you should be fuller of dayes than Adam and Methuselah who yet are never in all the Scripture said to be old men or full of dayes but Abraham the Father of the faithful who had seen Christs day is said to die in good old age and Joshuah Job Jehojada with some others all Children in respect of these two are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Adam and Methuselah many hundred years But lest any one should refer this difference unto natural causes only and say that mans vitals are weaker now since the flood and his nourishment now less able to support him than before Ye may please to hear what the Wise Man saith in express terms That honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the Grayhead unto men and an unspotted life is old age Sap. 4.8 9. and at vers 13. speaking of short lived Enoch the father of long-lived Methuselah he being made perfect in a short time fulfilled long time But lest any one should sleight this Testimony and call it Apochryphal as written by some unknown Author howsoever the Ancients who knew better than he judged it to be Solomons Ye have these three Ages of men in Christ as scattered here and there throughout the Scripture so sometimes altogether and that either more obscurely shadowed out in types and figures or plainly laid down in their proper signification These may be meant by the three Wells which Isaac digged Gen. 26. 1. Eseck Contention for the flesh faith the Apostle to these his Children Gal. 5. Resisteth against the Spirit and the Spirit against the Flesh 2. Sitnah that is Enmity of the Evil One or Satan whom the young man overcomes 1 Joh. 2. 3. Rehoboth that is the latitude largeness or freedom of the old man in Christ These also may be meant by Abraham's three dayes journey to Mount Moriah the Mount where God is seen Gen. 22. by the three branches of that Vine for so Christ is the true Vine and all in Christ are the branches Joh. 15. one branch budding figuring our Childhood another blossoming noting Youth in the flower the third bringing forth ripe grapes signifying mature and perfect age Gen. 40.10 The like we may conceive of Aarons Rod that budded blossomed brought forth ripe Almonds Num. 17. besides many such resemblances But ye shall find all these three Ages in their proper significations 1 Joh. 2.12 13. Now all these three are the very same and no other than those which the Schoolmen understand by Incipientes Proficientes and Perfecti though they differ about them among themselves and from the truth in the explication of them The first of these three Ages we have first to deal withal They are called in Scripture by diverse names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may describe them thus they are such as God hath converted by his Word and Spirit from the hatred of Righteousness and love of iniquity to be of like mind and inclination with himself in the hatred of all known iniquity and the love of all known Righteousness and that both in some measure for themselves yet weak they are in their obedience in respect of both and unsetled in their hope to subdue their iniquity and to perform the Righteousness required by reason of their weakness This description as you may perceive consists of terms importing both a towardly disposition and a childish infirmity of these young believers both which will more plainly appear if hereto we apply some few Examples for the illustration of it Such a Child is he whom the Apostle speaks of Rom. 7. whether meaning himself or some other man it 's not material Him some affirm to be a perfect regenerate man others a man unregenerate but I suppose that he that shoots between both these extreams shall happily hit the Truth which commonly men loose by wrangling for it v. 15. This man doth the evil which he hates therefore he is not a perfect regenerate man yet in that he hates the evil which he doth he is not altogether an unregenerate man Vers 19. The good which he would do he doth not therefore he is not perfectly regenerate yet good he would do though he do it not therefore be is not altogether unregenerate Vers 20. He doth that evil which he would not do therefore he is not throughly regenerate yet he would not do that evil which he doth therefore he is not throughly unregenerate Of the same nonage were our Saviours Disciples Mar. 4.33 to whom therefore he spake the Word as they were able to bear Why did our Saviour speak with a low voice or were they deaf or far off that they could not hear neither so nor so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Scripture notion as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and audire signifie not only to bear but to understand also and obey such Children our Lord speaks unto Joh. 16.12 I have many things to say unto you but ye cannot bear them now and why not now Gods Commandments were heavy and they weak wherefore as when we ease a man of his burden we either diminish the burden or encrease his strength that bears it because not one jot of this burden of the Law must pass till all be fulfilled therefore in the very next words he promiseth them more strength to bear this burden Ye are not able to bear them now saith he howbeit when the Spirit of Truth is come he will guide you into all truth and then his Commandments are not heavy 1 Joh. 5.3 but his burden is light Matth. 11. so light that David could bear it running Psal 119.32 but to these it was in the mean time heavy Take an homely similitude some one of you Fathers
do that I am sure I may justly bear them record they most unjustly pluck away his means and maintenance from him Now good Lord are these the Giants in Religion the world so much talks of Are these the great supporters of the Truth Are these they that would be thought the tall grown men in Christ Why these are not so much as children unless such children as the Prophet calls infants of a span long Lam. 2.20 But as he who espying a fault in the child smote the father and spared the child So I confess these children are to be born withall they 'l mend when they have better learned Christ's humility At least they are rather to be pardoned than some of their Fathers are who have taught them that this is the measure of a perfect regenerate man namely for the spirit to rebel against the flesh and the flesh against the spirit which is the very same measure and scantling which the Apostle applyes unto these children in the Text Look I beseech you if it be not so Gal. 5.17 But we have more to say to these fathers than this For whereas it is a fit employment for the able and well-grown men in Christ to direct and instruct the novices to support these weaklings and to bear their burdens the manner of some is to lay more load upon them Alas poor children they are a burden unto themselves yet is not this the custom of our furious horsemen of Israel to drive like Jehu as if they were mad yea and to foam at the mouth withall and call it zeal And indeed a kind of zeal it is such as Esau's was Come saith he let us take our journey and let us go up and I will go before thee The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports over-much violence and vehemency for it may come as well of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ע And so Jacob understood him as appears by his answer fit for this purpose My Lord knoweth that the children are tender and the flocks and the herds with young are with me and if one should over-drive them one day all the flock would dye Let my Lord I pray thee pass over before his servant and I will lead on softly according as the cattle that go before me and the children be able to endure Or as it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pedetentim foot after foot according to the foot of the work before me and according to the foot of the children as the Margin hath it Alas good men they consider not that any man can strike an instrument even Asinus ad lyram but 't is only the skilful Musician that can touch it harmonically So any Minister can Jehu or Esau like drive on the flock of Christ but 't is a discreet Jacob only that drives them as they are able to go As the careful Nurse takes but step for step and applys her self to the easie pace of her little infant until it can go alone To these therefore this Text may be a bridle to stay their fury They are many of them children they have to deal withall But others there are to whom this Text may be a bridle nay a muzzle rather who being themselves but little children will yet presently forsooth start up and become fathers and be a begetting Children and teaching their Elders and drawing Disciples after them ere God knows they themselves have learned Bold ignorance how miraculously prodigal it is of that little oyl in the cruse which yet they conceive enough to fill not only their own puft up windy bladders but all the vessels that can be borrowed who dare even in their childhood be a clambering up into this and such like terrible Mount Gerizims to teach and bless Israel Wherefore no novice saith the Apostle that is no new believer so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports And the Syriack let him not be a child in his learning Let me advise such as these who will needs be Gods Ambassadors and run before they are sent as David counselled his Ambassadors whom he had sent to Hanun Go go for shame to Jericho to the schools of the Prophets till your beards be grown But we must not speak terrours only unto little Children These are capable also of Consolation And to say Truth they who are little ones indeed and in their tender age of grace and such in their own eyes too have no need of discouragements They are too too often wont to be dejected by the consideration of their gross ignorance and blindness their weaknesses and many failings But what if thou be blind and ignorant like a beast for knowledge yet art thou as one of those beasts which inhabit the heavenly Jerusalem Zach. 2.4 Though like a beast yet like a beast before thee saith David and I am always by thee Psal 73. What if thy failings be great What if thy sins be many We are wont to be indulgent and pardon the faults of children O but will God do so to me Will he yea and more also little child And therefore he hath commanded one of his chief Secretaries him who leaned upon his bosom and was acquainted with his secrets and knew his mind well and he hath written a consolatory Letter to this effect from him to thee that since thou art one of Christ's little ones and subject to many failings Therefore I write unto you little children namely to signifie thus much unto you that your sins are forgiven through his name Epist 1. Joh. 2.12 2. Christ was to be formed in the Galatians This is gravius dictum saith the Gloss But the Scripture speaks both ways both that believers are in Christ Rom. 12.5 and that Christ is in believers Col. 1.27 The Reason of this promiscuous and intercangeable use of the phrase I take to be that most thorough and most intimate union of Christ with the Church and the Church with Christ so that as we may speak indifferently of natural bodies conspiring into a mutual union one with other that the iron is in the fire or the fire in the iron that the water is in the wine or the wine in the water even so nay much rather may we say of this spiritual union of Christ with believers that Christ is in them and they in him that believers dwell in Christ and Christ dwells in believers Joh. 6.56 which is my warrant if in the handling of this point I sometimes use the one for the other Now if I could suspect the meanest Capacity present to entertain so gross a thought of Christ in this Text as to conceive him here to be understood according to his corporal and humane nature or according to his flesh I would rectifie such a ones apprehension and tell him That by Christ in this Text is meant his Divine Virtues Graces and Image and that he is here to be considered according to the Spirit of whom because there are three distinct
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
respect of the most glorious Pattern is that eternal and unchangeable Idea in God unto which the conformity of the Creature either ratione vestigii or imaginis either in regard of common similitude or of the image it self is the perfection of it every thing being then perfect when 't is conformable unto the Idea and example according to which 't was made which of it self invites inclines commands imitation of it self So that 2. In respect of us 't is our duty and such a duty as we of all other creatures are most bound and best able to perform and that with effect man being of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls him a Creature best able to imitate his Maker Add to all this that which is the consummation of all 3. 'T is the end of mans Creation for whereas 't is said Gen. 1.27 That God made man in his own image it signifieth Gods ordination of man to be a resemblance of himself and for ever to bear the image of his Maker so saith the Wiseman That God created man to be immortal and to be an image of his own eternity Wisd 2.23 And since we have defaced this image by our fall God hath in these last days spoken unto us by his Son who is the express image of his person Heb. 1. And propounded him for an example that we should follow his steps 1 Pet. 2.21 And predestinated us to be made conformable unto his Son Rom. 8.29 and made known unto us the mystery of his will according to his pleasure which he had purposed in himself that in the dispensation of the fulness of â—imes he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather up all things under one head in Christ Eph. 11.10 And this is his Image which he hath sent to teach us that we should be renewed in the spirit of our mind that we should put on the new man who is created after God in Righteousness and true Holiness that as we have born the image of the earthly So also we may bear the image of the heavenly 1 Cor. 15. And so become followers of him as dear children These are high causes Beloved and such as summarily contain in them the ground and foundation as of our imitation so also of the whole Christian life Behold then Beloved the most glorious Pattern that can be propounded unto our Imitation even the Deity it self even the holy and blessed God himself But can the Deity be imitated and followed by man I say not that we are invited here to create new worlds or to preserve them to make the Sun to rise or set to alter the course of Nature or to do any of these great works which God challengeth to himself Job 38. and 39. But that image of God which consists in wisdom in righteousness and true holiness which therefore we may call God himself this we may this we must imitate And this image was signified wholly or in part unto the Church of the Jews according to Gods dispensation and that peoples capacity in all the Figures Ceremonies and symbolical Signs of the Old Testament which were examples and shadows of heavenly things and made by Moses according to the pattern shewed him in the mount Heb. 8.5 For so the law had a shadow of good things to come but not the very image of those things that is the essential image of God who is the end of the law 'T is possible then to imitate and follow God in this image yea the duty of us all so to do To stop and silence for ever that foul-mouth which like a sink or rotten sepulchre exhales and belches out these and such like horrid blasphemies 1. That God hath created all men to sin and the greatest part of men unto destruction How then to the imitation of his own Image 2. That God doth Sanctè ad flagitia homines impellere Confer D. Vorsti ubi concilia plura invenies Episc drives men after an holy manner to commit sin O the holiness of the Devil How then doth he exhort them to be followes of God 3. That the most abominable wickedness that ever was committed is conformable unto Gods Nature and Will How then can we be invited to be followers of God in Righteousness and true Holiness O let these and such like pestilent blastings and damps of all holy endeavours these scandals to all progress in Piety and Devotion descend into the the bottomless pit from whence they came And learn we from hence who they are that are to be accounted the dear children of God not every one that fansieth God to be his Father or out of self-love calls God Father in his necessity as the Rich man called Abraham father when he was in hell torments one that can say Lord Lord c. The genuine and true sons of God are followers of God their Father They are like him in qualities and conditions they do as their Father doth They are holy as God is holy pure as God is pure light as God is light they are merciful as their father which is in heaven is merciful They are perfect as their Father which is in heaven is perfect As the Children of such a Father as obedient Children They fashion not themselves nor imitate their former lusts in their ignorance but as God who calleth them is holy so are they holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 1.14 15. in love of enemies Matth. 5. in mercy all the power we have should be shown in this Numb 14.17 all our perfection is in this confer Matth. 5.38 with Luk. 6.36 And how is God holy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unmixt and separate Levit. 11.44 there 't is written that he is holy he is separate in his Nature from all his Creatures yet so that he is in them all as the light is in the whole air yet it is not the air the soul in the body and every part of it Tanquam in adaequato perfectibili yet it is not the body In this sence we must be holy as God is holy Come out of them and be ye separate 2 Cor. 6. But the meaning is not that we should go out of the world as the same Apostle teacheth but that we should so keep our selves that the evil one touch us not as our Saviour prayes for his Disciples Joh. 17. That we keep our selves unspotted of the world which is the pure religion and undefiled before God and the father saith St. James 1.17 A Religion which if many of the world had known they would have saved themselves a long voyage and not gone out of the world to have planted a new Religion of their own in another world These these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The children of God without spot Phil. 2.15 Such as are holy as God is holy pure as God is pure the imitators and followers of God as his
Nay lest the sheards might seem to be fit for some use Isa 30.14 it shall be so curiously broken that there shall not be found in the bursting of it a sheard to take fire from the hearth or to take water withall out of the pit So dangerous a thing it is to work a deceitful work as the Wise Man speaks to be a counterfeit and not a true imitator and follower of God Nor let men please themselves as if they were sure enough of the main and this concerned them not for why they are followers of God as his dear children Let them know that 't is not enough for them to fansie themselves such unless they can approve themselves to be so by these or such like infallible signs We find the Children of God and followers of him thus described as elsewhere so Phil. 2.15 That they are blameless and harmless the sons or children of God without rebuke in the midst of a crooked and perverse generation Wherefore if there be among us injurious and hurtful persons such as commonly are the drunken crew saith Solomon For who hath sorrow who hath contention who hath babling who hath wounds without cause so much as they Prov. 23.29 unless it be the still and quiet drunkard who is no mans foe they say but his own Or if there be amongst us angry furious proud arrogant men shall we say that these are the children and followers of God who do the works of the Devil For wheresoever there is pride there is contention and strife Prov. 13.10 or covetous persons For they that will be rich fall into a snare and many foolish and hurtful lusts 1 Tim. 6.9 Surely these and such as these are not blameless and harmless the children of God these are not without rebuke these are in the very midst of a crooked and perverse generation as a part of it these shine not in it like lights of the world Nor let others who are not perhaps so scandalous outwardly in their lives as these are hugg and please themselves as if they were the true followers of God as many are wont to call themselves the children of God and others the wicked of the world upon no better grounds For in this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God c. 1 Joh. 3.10 Mark my Beloved he saith not he that doth not believe that he is righteous but he that doth not righteousness he is not the child of God If therefore there be among us fraudulent dealers cheaters deceivers lyars such as couzen circumvent and deceive their neighbour and that under the colour of Religion holy knavery surely let these men be as demure and let them be as devout as they will these are not the Children of God Ye are of your father the Devil saith our Saviour of them Joh. 8. Who do the lusts and the deeds of their father the Devil these are bastards and not Sons of God Nay Beloved it 's much to be feared that ye may seek further and not find the genuine and true children of God the children of God love not only those who are such but even strangers even enemies Matth. 5. And this they must do that they may be the children of their Father Nor is it such an extempore business to be a follower of God nor is it done so immediately but as God led his followers through the Wilderness with a visible cloud and fire so also he leads his followers now through the Wilderness of this World with the visible Example of his Son whom he hath set forth as a pattern that we should follow his steps According to which our Apostle here having propounded God's Example presently adds Christ's also as a means to be followers of God And that the rather because God in himself can be followed only in doing good but Christ also in suffering evil and avoiding evil And therefore saith the Apostle Christ suffered for us leaving us an Example that we should follow his steps who did no sin neither was guile found in his mouth who when he was reviled reviled not again when he suffered he threatned not 1 Pet. 2.21 22. and 1 Pet. 4.1 In following of God we must eschew and avoid the darkness of sin whereby men become unlike to God for in God there is no darkness at all and adhere and cleave unto the light for God is light and thereby we may most of all resemble God For we were sometimes darkness saith our Apostle vers 8. of this Chapter but now are light in the Lord let us walk as the children of the light for the fruit of light so 't is in the Syriack the Latin and the most ancient English Translation the fruit of light is in all goodness and righteousness and truth vers 9. And as in the making or framing of an Embrio in the womb See Notes upon Galat. 4.19 ad finem We must also follow those who were the followers of Christ for as a Picture exactly drawn answers to the Archetypon and Pattern of it and may be an example unto others And as the face resembled in one Glass may transmit the image of it self unto many So the Apostles and holy Men having imitated God and Christ propounded themselves to be followed of others yet it is but one and the same God followed in all 1 Cor. 4.16 and 11.1 Phil. 3.17 2 Thess 3.7 9. and that all goodness no evil at all God is the Universal goodness and so we must take the whole Pattern for our imitation otherwise Humano Capiti cervicem pictor equinam c. This work must be begun betimes even when we are Children by that means saith Plato we shall express the Pattern in our minds in our bodies in our manners in our words in our actions in our whole nature As the Picts sometimes inhabitants of this Island painted themselves and their children while they were young and the picture grew with them Train up or catechise Marg. a child saith Solomon in the way that he should go and when he is old he will not depart from it Prov. 22.6 Ye have a Proverb to bend a wythe while 't is green 't will break rather than bend when 't is old and stiff A teneris assuescere malum est All Arts are best learned when we are young So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this art of life Being thus early begun we must proceed with the work as they say Nulla dies sine linea letter or line not a day pass us without some more likeness unto God Add hereunto the continual minding of our Pattern Whatever things are true whatever things are honest c. Phil. 8.9 think on these things Psal 119.11 I have hid thy commandment within my heart that I might not sin against thee The Commandment is the Pattern or Idea of God in our mind Thus doing we shall pourtray and copy out the
Deity into our souls and the life of Christ shall appear in our mortal bodies And we beholding as in a Glass the glory of the Lord with his open face shall be translated into the same image from glory unto glory as by the Spirit of the Lord. To whom be glory and honour and praise for ever and ever Amen NOTES AND OBSERVATIONS UPON EPHESIANS VI. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong in the Lord in the power of his might THis is verbum Diei a seasonable Text whether 1. We look at the constitution of our Church so 't is the beginning of the Epistle appointed for this day Or 2. Whether we look upon the commotions of the world abroad so 't is the beginning of a Military Oration For our Apostle doth no otherwise than an experienced General in like case would do having set first all men in general then in special those three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations of persons which make up a compleat family Husband and Wife Father and Child Master and Servant every one in his own place and ranck he then arms them and us by them first with courage and then with weapons both defensive and offensive My Text is that part of his Oration whereby he arms us with fortitude under the help of God against the war of the Devil For so saith the interlineary Gloss Contra bellum Diaboli in auxilio Domini Yet notwithstanding so great a consent and seasonable agreement between the Text and time one thing there is wherein they mainly differ Abroad bella horrida bella we hear of wars and rumours of wars At home pacem colimus cum hominibus bellum gerimus tantum cum affectibus Such is our peace as we have no enemy to fight with but our lusts And blessed be the Author of Peace and Lover of Concord And blessed be our Peace-maker for so great a difference The words contain an express exhortation Be strong and an implicite demonstration of the means how to perform the duty exhorted unto in the Lord especially Christ so stiled in the New Testament In whom because all fulness dwells as well of Wisdom and Knowledge and Righteousness and all other vertues and graces as of power he points us to the special formale objecti unto that in Christ considerable wherein we may be strong and that is the might of his power I intend to handle the words only in one proposition That we ought to be strong in the Lord and in the power of his might To be strong here implys not any bodily strength but that robur fidei spei that strength of Faith and Hope or confidence in Gods power for his help and aid against our enemies and for the doing of his will Thus St. Chrysostom Theoplilact Oecumenius Aquinas an others expound the words This Virtue of fortitude according to the twofold use and employment of it is seen in sustinendo aggrediendo 1. In sustaining or bearing of the assaults of evil which we may call passive fortitude or patience And 2. In the setting upon or doing of good which we may call valour or active fortitude 1. The passive fortitude or patience is as it were the left hand of the inward man which bears off the blow 2. Valour or the active fortitude is like the right hand of it to act and strike 1. The former like the Triarii who kneeled in the reerward behind the Army and bare up the whole burden of it 2. The latter like the rorarii and velites fighting and provoking the enemy to fight So that the Christian patience is not only the well-bearing of losses and crosses or other outward evils as sickness poverty contempt or the like wherein some place all their patience and 't is well if they can go so far But the true Christian patience according to the holy Cassiodore is also the constant and unwearied bearing and suffering the assaults and attempts of our affections and lusts unto sin without yielding our consent thereunto The like also we may say of the Christian valour or active fortitude it is not seen only in the assailing of outward foes or dealing with them with outward weapons but both are inward and spiritual The words next following the Text make both plain for we wrestle not against flesh and blood that is not against man or mans power but against principalities and powers against the rulers of the darkness of the world against spiritual wickedness in heavenly things And that the weapons are no other than spiritual 't is evident The girdle of truth the breast-plate of righteousness the shooes the preparation of the Gospel of peace the shield of faith the helmet of salvation the sword of the Spirit which is the word of God And both these Vertues are here meant by the Apostle when he exhorts the Ephesians and us to be strong But what is it to be strong in the Lord What else but to repose the strength of our patience on the Lord who is the God of patience and to repose the strength of our valour and confidence on the Lord who is the strength of our confidence the strength of Israel whereby we are enabled to prevail against our spiritual enemies and to overcome the world 1 Joh. The same which our Apostle elsewhere exhorts unto That we be no more such children such weaklings that we should be carried about with every wind but to be strong to be valiant like men 1 Cor. 16.13 to be strong in the grace of our Lord Jesus Christ 2 Tim. 2.1 And great reason there is so we should whether we consider 1. The Lord our strength by whom we are to be strengthened Or 2. Our selves to be strengthened by him Or 3. Our enemies about whom we are to employ our strength And 4. The Lord himself in his Nature and in his Attributes 1. In his Nature he is a Spirit and therefore strong for so flesh and spirit are opposed as weak and strong Esay 31.3 2. This essential strength is yet further strengthened by his Attribute of Power if Power be an Attribute and not rather the Essence and Nature it self for the right hand of power in Matth. 26. is the right-hand of God Matth. 16. and in this sence Christ is the power of God 1 Cor. 1. Christ the power Psal 11. But whas's that to us potentia est in utrumlibet It may make as well against us as for us Add therefore hereunto he is omniscient the Wisdom of God knows all our needs 1 Cor. 1. But know he may all our needs and strong he may be and so able to supply them Yet better is a neighbour that is near than a brother afar off Prov. as Martha said unto him Joh. 11.21 Lord if thou hadst been here my brother had not dyed He may be a God not near but far off Jer. 23.23 And howsoever otherwise able yet so not able to supply them But there is no nation that hath God so
inherit all things and I will be his God and he shall be my son Think now Beloved that a Commander in chief like David should now say so to his Soldiers See here is a Castle overcome it he that can do it shall inherit it c. if he end his Oration with such a clause as this but ye are never able to overcome it Certainly it will raise notable courage will it not in his followers What think you you that are Soldiers Hence is it that the Lord finds no Faith in the earth in this day of his judgement Hence it is that they enter not in because of unbelief Consol To the young wrestlers Alas they are often foyled have many slips many falls And how can they hope for other who have so potent adversaries to deal withall See Notes on 1 Joh. 5.4 What though thou be weak Gods strength is perfected in weakness 2 Cor. 12.9 Though thou have principalities and powers in great numbers to wrestle with yet hast thou thousand thousands to help thee Dan. 7. thousand thousands stand to minister unto him c. Heb. 1. last they are all ministring Spirits to the Saints True it is that the evil spirit prevails over many more than the man resists tempters And the spiritual Tempter hath advantage by his spiritual Nature over flesh and blood But this is a sure rule 1 Cor. 10. God is faithful and will not suffer you to be tempted above what you are able Surely he is but a weak adversary who can conquer only those who are willing to be conquered Behold I give you power over the serpents c. Satan can do no more than he hath permission to do Observ 4. Behold here a great difference between our Commander here St. Paul and other Commanders in an outward war These tell not their Soldiers of the worst but put them in hope of victory over their enemies with ease Our Apostle deals ingeniously with us and tells us the very worst They shall bring ye before Kings They shall kill you Act. 16.2 This shews the exceeding great power of Godliness Contra We shall find precious substance not a word of any ill Means 1. Indirect Remove what the Devil may lay hold of He may take his own where-ever he finds it when he speaks a lye he speaks of his own Means 2. Direct Jesus Christ appears in defence of his army Hath Satan his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself he marcheth in the head of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea he is the Captain the true Josuah that appeared unto Josuah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 The same in the beginning we urn it even the beginning it self He is the true Melchizedeck that comes forth to refresh every son of Abraham after the slaughter of the Kings the Rulers of the darkness of this World Christ invites such wrestlers Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes Jesus Christ to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How else but by faith in me your adversary the Devil whom resist strong in the faith Pet. The Spirit of God speaks cautelously in this respect that the glory of the victory might be of God and not of us See Notes on 1 Joh. 5.4 By Faith in Jesus Christ we become the sons of God Joh. 1.12 13. What then Hath Satan power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Son of God he gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to overcome ye are of God See Notes ut supra 2. Prayer In all things let your requests be made known unto God Shew Senacheribs letters The wicked that is a sword of thine Let not the foot of pride nor the hand of the ungodly cast me down Hercules lift up Anteus Wrestle with the Lord by Prayer Pray unto the Lord that our eyes may be opened that we may see our helpers that there are more for us than are against us 2 King 6. The Aramites came against Elisha and Gehazi was thus relieved in his fear 1. By the world here we are to understand the men of this world who are addicted unto the things of the world which are the lusts 1 Joh. 2.5 Psal 27.14 The men of the world whose portion is in this life 2. This world is in darkness as there is no communion between light and darkness so none between God and the dark world it knows not the Father nor his Law O righteous Father the world knoweth thee not but I have known thee Joh. 17.27 The world knoweth not Christ and his Gospel Joh. 1.10 Psal 82.5 They walk on in darkness Prov. 13. They wander from the path of righteousness and walk in the way of darkness they know not whither they go Joh. 12.35 Rom. 1.21 They are vain and there foolish heart is darkned Ephes 4.17 18. So that they are in a twofold darkness 1 A darkness of sin 2. A darkness of ignorance touching divine things which are hid from them 3. There is also a darkness of affliction or calamity I form light and create darkness I make peace and create evil Esay 45.7 Reason 1. From the love of the man to the darkness rather than the light Joh. 3. 2. The Devils assimilating industry to make man like himself 2 Cor. 4.4 3. Gods giving the man up to his own hearts desires Judg. 3.7 8. The children of Israel did evil in the sight of the Lord therefore the anger of the Lord waxed hot against Israel and he sold them into the hand of Cushan Rishathaim even the blackness of iniquities the black princes of darkness Thus the children of the kingdom are cast into outer darkness Matth. 8. Observ 1. See the difference between the children of this world and the children of light for so ungodly men and the Saints of God are opposed by our Saviour they differ even as much as light and darkness Homo homini quid praestat 'T is a blind mans question To a blind man light and darkness differ not This is the message even the Evangelium 1 Joh. 1.5 6. That God is light c. The children of this world have their understanding darkned Eph. 4.18 See a like description Eph. 5.3 4 5. and by reason of this darkness of sin comes the darkness of judgement and calamity light vers 8.9 This light directs the man in his way The righteousness of the perfect shall direct his way or make it straight Prov. 11.5 Why so Because in Christ who is the righteousness is the light and that life is the light of men Joh. 1.4 So that it is not the speculative knowledge that guid◠the man but the life This is the condemnation that light is come into the world and men love darkness more than light because their deeds are evil He that doth evil hates the light Joh. 3.19 20 21. Observ 2. See the reason and ground of many of our controversies in Religion men who are in their darkness of sin
us and therefore I much doubt whether we may justly hope for it yea or no But with God all things are possible And when the Prophet had promised the people great matters the Prophet Jeremy said Amen Jerem. 28.6 Thus truly I heartily wish and pray for the blessing of peace But have I now to deal in the worlds business or in Gods and his Churches affair Are the Ministers Ambassadors for Christ or for the world Yea that many Ministers on both sides have intermedled with the world and worldly war and peace it hath brought the world to this pass howbeit its possible when a wound is only skin'd over shall I say it is cured 't will break out again The Lord complains heavily of his peoples condition Jer. 6.9.14 Observ 1. Observe what kind of Religion the Christian men profess a true honest just pure Religion and undefiled Observ 2. The reason of all jealousies fails slurs and ill successes of Counsels and enterprizes for peace men take not the great Counsellour into consultation with them they follow their own wisdom and policy they take not the Apostles counsel here they think nothing of whatsoever is true honest just c. Observ 3. What integrity what exactness the Lord requires in those with whom he will be at peace with whom he will dwell Whatever things are true c. Joh. 14.23 2 Cor. 13.11 The Lord requireth the exercise of all virtues and virtuous actions Observ 4. Observe the different wayes whereby the world giveth peace to its children and God gives peace to his False hypocritical treacherous persons unholy unjust unchast and lascivious to these and such as these the world vouchsafeth peace and the God of this world easily maketh peace with such But our Lord tells us Joh. 14.27 Peace I leave with you my peace I give unto you not as the world so give I it unto you No he vouchsafeth his peace to those who are true honest just chast lovely c. And this inward peace carries the peaceable ones through reproaches distresses all wordly disturbances with joyfulness Col. 1.11 And why the God of peace is with them Observ 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle warrants men to think upon things of good report and fame and things laudable and to do them He warrants us not to seek for vain applause of men or popular opinion no he bids us think upon and do the things from whence fame and praise proceed he bids us not seek for the praise or fame that followeth them The good works are wrought in us and by us but from God the Author and worker of them and therefore in reason the praise and glory must be his so from him and through him and to him are all things To him be glory Rom. 11.36 Observ 6. What confidence was here in our Apostle what a notable testimony was this of a good conscience in him that he durst propound both his words and actions to his followers to be imitated Behold a notable example in a Minister of Jesus Christ and worthy our best regard and imitation having propounded such an excellent mirrour of Christianity to look into he then also sets himself before them as one who had made good in his Life what he taught in his Doctrine Whatsoever ye have seen in me saith he that do so Phil. 3.17 1 Cor. 4.17 and 11.1 1 Thess 1.16 Rom. 15.18 Non audeo aliquid loqui eorum quae per me non effecit Christus I dare not speak of those things which Christ hath not wrought by me Repreh 1. Those who single out some certain actions and those of a secondary command and will of God such as are hearing the Word receiving the Sacrament keeping a Fast c. and mean time neglect these things which are the great things of the Law and Gospel here recommended unto us whatsoever things are true and yet hope to get peace by them Repreh 2. Those who think of things that are true and cry out for truth but what are they even such as they have imagined for truth when happily they are not the truth it self but only some tenents and opinions taken up upon trust O beloved that of the Philosopher is most true Veritas in puteo Truth is in the pit it lies deeply hidden under our earthly mind and is not to be understood or known but by such a departure from their sins Dan. 9.13 Repreh 3. Those who pretend they think of things that are true and venerable but think not on the things that are just it 's an heavy complaint and made by many That some who profess the Truth are no true and just dealers in the world Luk. 16.10 11 12. He that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much What shall we think is it enough for us to think upon these things doth not the Apostle bind us also to do them and that otherwise The God of peace He will not be with us Repreh 4. Who think upon those things which are true and venerable and just but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are pure and chast Truly I am much misinformed if there be not some such at this day and they who pretend singular Piety who yet sleightly account of carnal sins As if the Soul could possibly be pure when the Body is polluted and impure See Notes in Rom. 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is spiritual Repreh 5. Those who think on those things which accomplish the Church in it self but they mind not those things which set it off unto others unto those who are without they mind in a sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the things that are lovely men of a rugged churlish untractable disposition they know no such thing as common love and therefore center all their thoughts and affections upon their own and those that side with them in their tenents and opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet hope for peace cry and call upon God to come unto them in their evil wayes and would have God come to them but they will not leave their own way Mich. 6.11 Repreh 6. Those who promise themselves peace without thinking on those things which make for peace true honest just chast Deut. 29.19 If a man bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man Thus do many at this day they resolve to walk in their old corrupt wayes wherein formerly they walked which brought the wrath of God upon us and the long continued misery of the Land Exhort To propound unto our selves this glorious Idea this excellent mirrour of Divine Vertues
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Incurvation and Depression being bowed down toward the earth vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
15.14 I say unto you my Friends fear not them who can kill the body c. Luke 12.14 Thus here he speaks of those who are his Disciples and Friends She shall be saved by Child-bearing Observ 1. The married woman may be saved as well as the Virgin the fruitful and child bearing woman as well as the barren this may give a check to that boasting of natural Virginity It is true the Apostle saith 1 Cor. 7. That he could wish it were so with all as with him but he adds by reason of the present necessity And if Virginity had been simply the better state the Lord had not said It is not good for man to be alone for if so how had mankind been encreased and propagated in the world Observ 2. Child-bearing and procreation of children and education of them is Gods ordinance for the continuance of mankind and the seminary and enlargement of his Church and Kingdom 1 Tim. 5.14 And therefore the want of this due education hath been a cause of the diminution of mankind Vide Notes in Exod. 20. Honour thy Father The Bear takes more pains in forming and fashioning of her Whelps than many Parents take for the education of their children Observ 3. In the greatest extremity of women and when it goeth hardest with them when they bring forth Ichabods and Bennonies Sons of Sorrow and Affliction or when they miscarry when it is worst with them in nature it may be best with them in regard of Grace they may be eternally saved Mysticé By a Spiritual Child-bearing both men and women may yea must be saved Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children of whom I travel in birth again till Christ be formed in you Axiom 3. Though the woman were first in the Transgression yet she shall be saved Adam was not deceived but the woman being deceived was in the Transgression nevertheless she shall be saved in Child-bearing Observ 1. Note here the Christian Prudence and discretion in the Ministers of God as they cast down through disparagement so they raise up with consolation as they beat down pride with one hand so they raise up confidence with the other though the woman must be no publick teacher of her Husband in the Church yet she may learn at home the way of Salvation Non Librorum tractatione sed Liberorum educatione Observ 2. Parents by their fall and rebellion shall hinder the Salvation of none who repent and believe aright to the end Observ 3. The Blessing through Christ far transcends the Curse by Adam Rom. 5. Observ 4. To have been an occasion and author of sin and disobedience unto others is no absolute barr or hinderance to the Salvation of true Penitents and Converts so good Gracious and merciful is our God even unto Rebels against himself even unto the Authors and Ringleaders of Rebellion that if they repent if they return to their Obedience he most Graciously receives them 2. The condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they continue in Faith Love Holiness with Sobriety 1. This condition puts us in the way of Salvation 2. It requires our continuance and perseverance in that way of Salvation Observ 1. There is but one way to obtain Salvation both for man and woman Male and Female Observ 2. This is General and common unto all that the people of God be Believers such as love God and their neighbour holy sober all this is necessarily supposed for here the Apostle requires the continuance in these In this way of Salvation we have divers steps 1. Faith 2. Faith that works by Love 3. Holiness 4. Sobriety So that there are so many Divine Truths 1. They who would be saved must continue in Faith 2. They must continue in Love 3. They must continue in Holiness 4. They must continue in Sobriety 1. They who would be saved must continue in Faith What Faith is this 1. In the Father Hebr. 11.6 2. In the Son Mark 16.6 He that believeth shall be saved Believe in the Lord Jesus Christ Acts 16.31 Rom. 11.20 Observ This is the saving Faith 2. They must continue in Love What Love Love to God and men This is that Love by which Faith worketh Gal. 6.5 6. 1 Thess 1.3 4. The work of Faith and labour of Love which is the end of the whole Law 1 1 Tim. 1.3 4. Observ As there is a saving Faith so is there a saving Love Heb 6.9 10. Things which accompany Salvation for God is not unrighteous to forget your works and labour of Love c. 3. They who would be saved must continue in Holiness Rom. 6.22 Ye have your fruit unto Holiness and the end is everlasting life The end or reward of Holiness is the everlasting life and Salvation Observ As there is a saving Faith and a saving Love so is there also a saving Holiness Hebr. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. 2 Pet. 3.11 12. What manner of persons ought we to be in all manner of holy Conversation and Godliness looking for and hastening unto the coming of the day of God 4. They who would be saved must continue in Sobriety Sobriety is reasonableness and moderation in the use of all natural things with modesty and humility Rom. 12.3 Man ought to think soberly of himself Observ As there is a saving Faith Love and Holiness so is there also a saving Sobriety 1 Pet. 1.13 Gird up the loins of your mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ and Verse 5.8 Be sober be vigilant Observ 1. By all this it appears that no men nor women are saved by Faith only The Text evidently proves this She shall be saved if they continue in the Faith and Love and Holiness with Sobriety 2 Pet. 1. The most precious Faith must have Virtue c. added to it Observ 2. It is not enough to Salvation to believe that Christ hath loved us and given himself for us No nor that he was and is the Holy one and the just no nor that he was temperate and sober surely Christs Love of us without our love of God and Christ and our Neighbour will not save us He that loves not the Lord Jesus Christ let him be an Anathema Maranátha Christs Holiness will not save us if we be unholy and profane For without Holiness no man shall see God Christs Temperance Sobriety Continency Modesty c. will not save us if we be loose debaucht Drunkards Letchers Christ was not only a Sacrifice for Sin but also an example of godly life we have no benefit of his Sacrifice unless we be Followers of his Life we are not said to be saved by Christs death but by his Life Rom. 5.10 Repreh Those who save all this labour by a false Faith an imaginary Faith a Faith without Love without Holiness without Sobriety Christ they say hath
and bear rule first in us therefore ye read 1 Chron. 1. there were Kings in Edom first before there were any in Israel Beside all this the lusts are worldly lusts and such as rule the most men in the world insomuch as that he who is not ruled by them provokes the whole world against him notwithstanding all this such is the power of Gods Grace that it enables him who will be taught by it to deny ungodliness and worldly lusts one instance whereof we have in Joseph though a young man and having all opportunities yea provocations also from his Mistris said not as many do now how can I but do this but rather with great reluctancy how can I do this wickedness and sin against God ego nescia rerum Difficilem culpae suspicor esse viam Observ 6. The reason of these evil times which are really and justly come upon the evil world because men deny not themselves nor endeavour to follow our Lord Jesus Christ Luk. 9.23 no man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught to the Kingdom of God whence we may note the method and order of Gods Grace in teaching every man it teaches us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly temperately c. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously the Grace of God first teacher us to be good men secondly it teaches us to be Righteous men good Citizens and good Common-wealth's men Thirdly it teaches us to be good Citizens in the Common-wealth of Heaven a man cannot be either of the latter without the former he cannot be a good Citizen that is not a good man his private interest will disable him he cannot be a Citizen of the Common-wealth of Heaven unless he be a good man and a good neighbour for not only the unjust shall have no inheritance in the Kingdom of God but drunkards and intemperate also are excluded thence 1 Cor. 6 9 10. Hence they are to be reproved who neglect the Lessons of Gods Grace both negative and positive and say that Christ has learned these for them and impute Christ's Righteousness unto themselves so that they need not live soberly but may be drunk now and then because Christ was sober for them not chastly but now and then c. not justly but they may cheat c. they believe c. nor godly they may be prophane and ungodly Christ was sober chast godly for them Hence also may be reproved the impotency and weakness of many who suffer themselves to be hurried away with their worldly lusts and pleasures when yet the Grace of God is to be found in denying of themselves whither will the unbridled horse run But methinks I hear many a poor Soul complain I cannot profit by the means of Grace teaching and I also have persecuted those who in life and practice have learned the Doctrine of the Grace of God To these I say mark what a confession Paul makes who was a persecutor Act. 22.1 2 3 4. Paul after was converted surely Paul was a knotty piece of wood to make a Mercury of yet Ex quovis â—igno non fit Merourius the men of Lystra called Paul Mercurius Act. 14. Paul was then humbled cast down and directed to Ananias which signifies the Grace of God the same the Grace of God teaches us and gives us Paul's Example to learn by thou must first be cast down and humbled as Paul was that 's the work of the Law then pray to the Lord and go to Ananias i. e. the Grace of the Lord then the soales of false notions and misunderstanding will fall off As knotty a piece and self-wise as Paul was who was taken notice of for a persecutor yet was he made a healing Mercury and one who published the Grace of God Hence may be reproved the ingratitude of the present evil world toward the God of all Grace The Grace of God that brings salvation to all men appears and teaches all men to deny ungodliness c. But who learns this Lesson who receives not this Grace of God in vain We can easily take notice of Aristotle who after he had heard Plato and had been taught by him twenty years then ingratefully he turned from him whereupon Plato called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colt that wantonly kicks the Dam I and many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Colts there are in these our dayes are not most men such in regard of their God Does not the Lord complain that Jeshurun is waxed fat and kicks Deut. 32. The Lord had led Israel about and instructed him vers 10. His Grace had taught Israel in the way that he should chuse and guided him with his eye but Jeshurun becomes like the Horse and Mule without understanding Psal 32. Jeshurun waxes fat and kicks And does not the true David complain that his own familiar friend in whom he trusted who did eat of his bread had lift up his heel against him Psal 41. The Lord Jesus is hereby understood to speak of unthankful Judas and may he not understand us also even all who profess his Name for Judas signifies a Professor to whom his Grace hath appeared and taught us to deny ungodliness and worldly lusts to feed of wisdoms bread of Divine Doctrine and drink the wine of Consolation of his Spirit Prov. 9.5 6. wherefore if they were unexcusable who knew God only by the Creatures because they glorified not God nor were thankful Rom. 1.20 21. how much more shall we be unexcusable whom he teaches not only by the Creation but also by his written Word and by his Spirit of Grace if we prove non-proficients if we prove unthankful Reprove we here also ungodly loose and lascivious men who frustrate the Grace and Will of God continuing still in their fall improficients the Grace of God being reveiled to teach us to deny worldly lusts they sin against the Light But some will say these desires are natural and the Natural appetites or desires are not fobidden but only set in order to a better even the Divine Nature but these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from Beauty and a man loves nothing better thus Nineveh a figure of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath the name from beauty and comliness the world being a well-favoured harlot yet although beauty and comliness be amiable and lovely what wise man will love them in a harlot But let us be exhorted to try the means offered us of God to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children docible and taught of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saving Grace may prevail with us for to live soberly righteously and godly though these I say are very short rules yet they contain much in them and since the Holy Ghost hath delivered them succinctly and briefly we ought to speak briefly of them and seriously to consider what kind of life the Grace of God teacheth us towards our selves towards another and towards our God even a sober a
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third special Rule Piety generally understood is a kind of Love arising from mutual cognation as between Father and Child between Citizen and their City Country-men and their Country such as we have unto our God who is by creation our Father and we are his off-spring in this Piety all other affection and union is founded as from the Divine fatherhood all fatherhood both in heaven and also in earth is named Ephes 3.15 Of whom the whole family in heaven and earth is named This word answers in the Greek interpreters to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of God Prov. 1.7 The fear of God is the beginning of wisdom LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 33 6. The fear of the Lord is his treasure The fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the fear of the Lord Gen. 20.11 and Abraham said Surely the fear of God is not in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 28.28 and unto man he said behold the fear of the Lord that is wisdom and to depart from evil that is understanding There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to him that fears the Lord as Job 1.1 But this seeming difference is easily reconciled for the fear of God was the common state of Piety in the Law and as the Wise man tells us Ecclus. 25. The fear of God i. e. the child-like the filial fear of God is the beginning of his Love and his love is the beginning of his fear they are mutuae causae for when we love him we reverence him and fear to offend him and when we reverence and fear to offend him we love him and Faith is the beginning of cleaving unto him This fear and love and belief and cleaving unto God presupposes our agnition and acknowledgement of God which also is Piety and Godliness Pietas nihil est aliud nisi sapientiae agnitio Hence it is that the ancient Jews were wont in their Prayers thus to call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our father which art in heaven And so our Lord Jesus teaches us to pray so that there are Divine degrees of Piety 1. According to the Law of the Father 2. According to the Gospel of Jesus Christ in mortification and in hope of life for the first of these ye read Act. 22.12 of Ananias a devout man according to the Law for the second ye read 2 Tim. 3.12 That all that will live godly in Christ Jesus shall suffer persecution And 3. According to the spirit which comprehends all 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of men ought we to be in all holy conversation and godliness The reason why the Grace of God teaches this pious life and requires it of us is from the preventing goodness and love of God whose love lays the obligation of returning love unto him from whom we receive all we are and have which indeed is the ground of all Religion for his love having endeared us by becoming man for us by dying and conquering death for us and in us we having so many obligations upon us we become religati i. e. religious and bound again to live piously and godly towards him Observ 1. Hence is it that the godly life is to be learned Nature saith the Philosopher teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by Nature we must understand the Divine Impression of fear which is the first degree of Piety Primus in orbe Deos fecit timor This cannot be learned or practised acceptably without further teaching no more than a man that Nature teaches to speak can speak any certain language unless he be taught nor can man fear God unless he be taught it Psal 34. Come ye children hearken unto me I will teach you the fear of the Lord. Observ 2. Hence the godly life may be lived it hath been lived otherwise we should not be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estranged from the life of God Ephes 4. Observ 3. The godly life may be learned and lived in this world whence we may note the excellency of those who are truly godly they are the children of God being the image of his goodness and the character and express Image of his Being Observ 4. Here is the ground of Gods Love unto mankind even his own Piety and Goodness Piety is mutuus amor a mutual love between God the Father and his child which goodness of God which is the Christ of God is relucent and shining forth in his chidren thereby they become amiable and lovely as Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovely unto God So godly men have Gods character they are lovely to him Observ 5. Hence the godly man is also a prudent sober temperate chaste continent good man the godly man is also an honest just righteous and peaceable man thus Job is said to have been a perfect and upright man one that feared God and eschewed evil and Simeon is reported to have been a just and devout man Luk. 2.25 and Cornelius is said to have been a just man and one that feared God Act. 10.22 And St. Peter in the 35 Verse of that Chapter tells us generally that in every nation he that fears God and worketh righteousness is accepted of him So the Wiseman Prov. 8.13 tells us that the fear of the Lord is to hate vil So St. James tells us that pure religion and undefiled before God and the Father is to visit the fatherless and the widows in their distress and to keep our selves unspotted of the world This justly reproves the pretence of Piety and Godliness without Temperance Sobriety Chastity without Justice and Righteousness Is not Sobriety and Temperance first supposed then Righteousness and then Godliness The Grace of God makes first a sober temperate chaste good man then an honest just loving Neighbour lastly a godly man When this order is perverted what absurd compositions are there made as that a man should be godly without Sobriety a godly Drunkard godly without Temperance and Chastity a godly Glutton a godly Whore-master The like absurd composition there is when Justce and Righteousness is wanting for then men are violent injurious unpeaceable unjust unrighteous godly men But Godliness or the pretence of it is now in fashion and no man will willingly be out of the fashion Sometimes all these things are hidden in a Church fellowship or Congregation And hence it comes to pass that we have a strange kind of Godliness in the present Generation I speak not only of those who set up the Devil instead of God and follow his sensual lusts as if they were the motions of Gods Spirit which is the Ranters godliness but of theirs also who held Principles common with them and do the same things which they condemn in them but call them infirmities
1.18 The only begotten Son hath declared his Father Whether do we believe the Father testifying of the Son Joh. 20.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. These are the last dayes 2. In these last dayes God spake unto us by his Son 1. A day in Scripture is either strictly taken and that for the time while the light shineth so are there not twelve hours in the day Joh. 11.9 and so light is taken for day See 1 Cor. 5.13 which we call an Artificial day Or 2. that which we call a Natural day consisting of day and night St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.25 we have both together Cen. 1.5 3. Sometime dayes in the Plural are taken for a year thus in the end of dayes i. e. the end of the year Gen. 4.3 When Cain and Abel sacrificed as it was afterward a custome among the Gentiles saith Aristotle Ethic. 8. so Levit. 25.29 And thus the revolution of the year Exod. 34.22 is the revolution of dayes 1 Sam. 1.20 Hence also it is that in the Prophets a day is taken for a year Ezec. 4.6 according to which Apoc. 11 2-11 and other places are to be understood but most usually by day and dayes we understand time and times thus the last dayes Gen. 49.1 and Isai 2.2 and elsewhere are the last times 1 Pet. 1.20 And so to be understood in the Text. Now that these are the last times you may understand that the whole tract of time from the beginning of the world to the end of it may be divided generally into two times or ages one of promise the other of performance or fulfilling of the promises and this latter at the time when Christ was sent into the flesh and therefore we find so often in Matthew ut impleretur This time is called the end of the world Hebr. 9.26 And certain it is that St. Peter calls those times wherein Christ began to accomplish the promise of the Father made Joel 2.28 29. the last times as indeed they are Act. 2. These last dayes are pointed at by the Prophets by these words in those dayes the dayes that are to come in the latter dayes and the like phrases we read here and there in the Prophets 1. The Reason why these are the last times may appear from the Divine Ordination both according to his first pattern in the Creation and according to his Providence in the government of the World the whole space and continuance of the World from the beginning until the consummation of all things was figured by the seven first days of the Creation whereof the five first are now spent and the sixth and seventh now in spending For howsoever the Apostle called those the last days wherein he wrote yet he speaks also of later days which were to come after his time 1 Tim. 4.1 2 3. and 2 Tim. 3 1-5 2. A second Reason may be taken from Gods Providence in governing the world for whereas God intended to bring a threefold judgement over the world The first by Water whereby he put an end to the first age and brought a floud upon the ungodly The second by the powerful preaching and sufferings of Christ whereby he overcame Sathans world who is the prince of the air and rules in the children of disobedience Joh. 12.31 Heb. 2.14 by which the second age of the world was at an end from whence the third and last age of the world was to begin as Joel 2.28 Act. 2.17 18. This age is to continue until the third and last judgement pass over the world 2 Pet. 3.10.11 So that the Apostle calls these the last days not only in regard of the ages before passed and gone but in respect of the future and the worlds end for after these days time shall be no more but endless eternity Apoc. 10.6 Observ 1. That the space and continuance of the world being described not by ages but by days is but a short space in the whole only the term of a few days in comparison of eternity à parte post or à parte ante And what is our life then a span long What is our life Jam. So Jacob said Gen. Few and evil c. every one of us hath a share of these few days and wherefore are they given not to spend in mirth nor in contention not in feasting and jollity but Ephes 4.21 22. as the truth is in Jesus O Beloved let us husband that time we have well Ab hoc momento dependet aeternitas Observ 2. If the Apostles call'd their times the last days how much more may we call ours the last and worst of days who are faln into the very lasts days of the world and the very dregs of time because the symptoms of the last times are upon us The vices and sins of the last times I beseech you see the Characters of the last days 1 Tim. 4.1 2 3. The spirit speaks expresly that in the latter times some shall depart from the faith Some that implys but a few Some 1 Cor. 10.8 Numb 25.9 Those that dyed in the plague were twenty four thousand Some 1 Cor. 10.9 Numb 21.6 Much people of Israel dyed 1 Cor. 10.10 Some Numb 14.29 All their carcases fell in the wilderness who were numbred from twenty years old and upward six hundred thousand men Object There is not a Church upon earth hath these Characters of the last times except only that of Rome 'T is happy then for us that we have none of these Characters of the last days upon us Prov. 23.20 Answ 'T were happy indeed if we had not but let any indifferent man judge whether we have or no 2 Tim. 3.1 1. Lovers of their own selves from this Fountain of self-love issueth covetousness where men desire all things for themselves and when they have what they would grow insolent boasters proud of their own supposed excellency c. to the end 2. 2 Tim. 4.3 The time will come when they will not endure sound doctrine 3. 2 Pet. 2.1 Denying the Lord that bought them in their works they deny him Tit. 1.16 How do we deny him He calls to us to be humble and meek Matth. 11. We are proud and insolent boasters He calls upon us not to deny him but to deny our selves take up our cross daily and follow him our selves What are our selves our affections and lusts Gal. 5.24 take up our cross What 's our Cross The patience of Jesus Apoc. 1.9 The suffering with him that we may be glorified with him In this especially we approve our selves Christ's Disciples and followers 1 Pet. 2.19 and 1 Pet. 4.1 As we are to follow him in his suffering so in his doing He went about doing good was subject to principalities and powers paid tribute was a servant of men Rom. 13. Even for conscience sake 1 Joh. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists Our thoughts are carryed now as far as Rome but because there
yet taken possession of us Isaac is not yet born these must be cast out of the house yet is not this condition contemptible for the time For the Heir himself differs little from a Servant while he is a child though he be Lord of all Gal 4. But when the fulness of time is come then God sends his Son to take possession of his house and then the servant is cast out for such servants abide not in the house always but the Son abideth always John 8.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath appointed Christ Heir of all things This Metaphor is taken from the Civil Law instruere haeredem is the ordinary phrase or as the Father speaks Psalm 2. I have set my Son c. the Governour of the Church To this effect the Scripture speaks elsewhere John 3.35 The Father hath given all things into the Sons hands Matthew 28. Vnto me all power is given both in Heaven and earth John 5.22 He hath committed all judgment to the Son figured in Abraham giving all he had to Isaac Gen. 24.26 and 25.5 Hebr. Psalm 2. Ask of me and I will give thee the Heathen for thine inheritance c. The Reason is the same with the former in regard of the Sons double right unto all things his own workmanship and purchase peculium castrense In regard of the Father his love unto the Son John 3.35 The Father loveth the Son and hath given all things into his hand as also in regard of the Oeconomy and dispensation of the three persons in the Trinity Esay 40.10 His Arm shall rule for him Chap. 53.1 and 57.5 9 10. Exodus 6.6 and 15.16 As the Spirit the finger confer Matthew 12.29 Luke 11.20 Object God hath put all things under him 1 Cor. 15.28.29 But we see not yet all things put under him Heb. 2.8 Answer 1. Dististinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas and potentia David had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King may have right to his Kingdom yet be hindered from the actual rule and administration of it by a Tyrant or Usurper 2. Distinguish between Christ as the Head and Captain of Salvation and his Church as the Apostle does Heb. 2.8 Christ is Heir and Lord in both respects and the only doer And in respect of his person we see Jesus saith the Apostle c. But in regard of his members 1 Cor. 15.24 25 27. 1 Pet. 3.22 and 4.1 Thus S. John Apoc. 1.9 much talk of wars But how shall we hope to prevail when Gods enemies are not subdued and put down in us The men of Ai prevailed against Israel why There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 7.13 An accursed thing in the midst of them Observe first then the Sovereignty of God the Father over all the world he hath authority and right and power to dispose of all the Creatures Lord of Sabbath Deut. 32.8 Acts 17.26 He hath given to Christ the Dominion over all things According to the number of the children of Israel he divides to every people their inheritance and what Law there is for any to expel another out of that inheritance which God hath given them I yet know not Nimrod Ninus Canaan all usurpers He hath given Mount Seir to the children of Esau Deut. 2. Therefore meddle not with them Verse 5. and Verse 9. Distress not the Moabites because I have given Ar to the children of Lot for a possession for the most high ruleth among the children of men and giveth it to whom he will Dan. 4.25 That they consider not who say that Dominium fundatur in gratia contra Acts 17.20 2. Christ's right and title to all the creatures is neither a meer pretence nor a false claim he claims no more than the first and true owner of all things hath freely given him 1. This reproves the Pope who pretends right to Kingdoms to give and dispose as he pleaseth This did the Devil I give it to whom I will like the mad man who took notice and would dispose of all Ships that were in the Navy their fraught and burden c. But if Christ said Who made me a divider who made the Pope 2. This reproves those who tell the Father either in express terms or interpretative That they will not have this man reign over them Luk. 19.14 the event is dreadful vers 27. Take heed we pass not sentence against our selves Esay 8.6 7. The waters of Siloe i. e. the Spirit of Christ i. e. the Spirit of him that was sent So by interpretation Joh. 9.3 run softly But they chuse Rezin i. e. their own will and chusing God hath appointed his Righteousnss and Peace his Christ to rule over us Col. 3.15 Esay 11 4-9 He invites us to a meek humble and quiet Spirit Behold thy king comes meek Zach. 9.9 Laesa patientia fit furor Apoc. 6.16 But we will none of his government But what is this to us we stand at a gaze admiring Christ's person and forget his members That which is said here of Christ the Son of God the same is true also of all the sons and children of God So the Apostle argues Rom. 8.13 and his children the faithful are heirs of all things Apo. 21.7 So it makes for the reproof of those who pretend title to the heavenly inheritance yet live not like heirs apparent The Saints are born again to an inheritance incorruptible 1 Pet. 1.4 Art thou a servant of corruption as the same Apostle speaks 2 Pet. 2.19 yet canst thou hope to be an heir of incorruption Art thou called to an eternal inheritance yet carriest thy self like a drudge to these temporal and earthly things Judge in your selves Beloved If a man of mean parentage and estate were adopted heir to a great man it is Chrysostoms comparison how would he behave himself would he not neglect outward and temporal things care not for your stuff c. Gen. Would he not care how he might please his Father who adopted him While thou drudgest and toilest in pursuit of these earthly things who will believe that thou art adopted heir to heaven The heir to heaven No they are the wise that shall inherit such glory but shame shall be the promotion of such fools as thou art Prov. 3.35 Such fools have folly for their inheritance but prudent men inherit knowledge Prov. 14.18 Such fools shall inherit wind Prov. 11.29 Consolation But hath God appointed his Son heir of all things what provision hath he made for his younger Children O fear not little flock it is your heavenly fathers pleasure to give you the kingdom Luk. 12.32 And to make you heirs and coheirs with Christ Rom. 8 17. Yea it is the Sons pleasure also Luk. 22.29 Let the sons of Cheturah go away with their gifts worldly men with their large possessions Isaac and we who with Isaac are born of the free-woman shall be heirs of all things Gal.
No whatsoever he made upon perusal of his works both in particular and in the general he pronounced that they were good and exceeding good if therefore we find a world wherein there is nothing but evil that 's the Devils world and whatsoever is in that world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father but is of the world 1 Joh. 2.16 Now hath God made many worlds and doest thou chuse rather to live in the Devils world Hath God made thee a Man and not a Beast one of the three things which one of the wisest Philosophers gave God thanks for yet doest thou chuse rather to live like a beast yea worse than a beast they do but according to their kind than like a man as God hath made thee Ingrateful man nay beast hath God given thee a reasonable Soul an immortal Soul yet wilt thou so abase thy self to live worse than the unreasonable beast worse than the beasts that perish Wherefore Holy Brethren as the Apostle speaks Hebr. 3.1 partakers of the Heavenly Calling consider I beseech ye hath God called us with an holy calling to obtain his world and to be followers of God as his dear children Eph. 5.1 and to be like the Angels Luke 22.30 And shall we rather obey Satans unholy calling be like him and inherit his world prepared for the Devil and his Angels Consider I beseech ye the Apostle and High Priest of our Profession Christ Jesus he hath given himself for our sins that he might deliver us from this present evil world into the glorious liberty of the Sons of God according to the will of God and our Father And shall we still contrary to our Profession continue in our sins and continue vassals and slaves unto this present evil world to the snares of the Devil and yield our selves to be taken captive by him at his will Hath God given unto us his spirit of truth to lead us into all truth and we shall we suffer our selves to be seduced and misled by the Spirit of error by the Spirit of the world by the Spirit of Devils as they are called Apoc. 16.15 Is the Son of God made manifest for this end that he might destroy the works of the Devil and shall we choose rather to live in this present evil world Shall we be so foolish as to continue in Satans evil world which passeth away and so perish with it rather than aspire unto Gods world by doing his will and so abide for ever 1 John 2.17 Let us rather hearken to S. Peters exhortation 2 Pet. 3.11 and 13. The earth and the works that are therein shall be burnt up Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Since according to his promise we look for new Heavens and a new earth wherein dwelleth righteousness Observ 6. A ground of Gods Sovereignty over all the world Esay 45.12 A ground of that right which God hath to prescribe a religion to mankind Nehem. 9.6 7. Psalm 86.9 All nations whom thou hast made shall come and worship before thee and shall glorifie thy name Acts 14.15 Esay 17.7 Psalm 95.6 The reason is he hath made us men reason so in regard of their creatures they expect all reverence and respect from their creatures from those they have made How much more may our Apostle Rom. 11.36 Of him and through him and to him are all things to him be Glory for ever Chapter 12.1 2. Observ 7. A ground of humility towards God Thou hast made me as the clay Job I am but dust and ashes saith Abraham towards men and all the creatures and Brethren and Sisters fellow Creatures To the worm thou art my Mother and my Sister Job 17.14 Hath not one God made us all Malach. 2.10 God made the worlds by his Son The truth of this we have in express terms Eph. 3.9 which yet more fully will appear if we distinguish the Divine nature of Christ from the Humane as ignorant men wedded to a sensible Christ and hood-winked with the veil of his flesh cannot easily do According to his Divine nature he is said to be the Beginning the Word the Power the Wisdom of God and according to all these God is said in Scripture to have made the worlds 1. He is the beginning thus that place otherwise in the Greek obscure may be understood John 8.25 They say unto him who art thou Jesus said unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn not well Even the same that I said unto you from the beginning The Original will not bear it the vulgar Latine better principium quod loquor vobis Thus we may also understand S. John 1 John 2.24 Let that abide in you which ye have heard from the beginning ie from Christ And if that which ye have heard from the beginning remain in you ye also shall continue in the Son and in the Father What that is we read 1 John 3.11 This is the message that ye heard from the beginning i. e. from Christ that ye should love one another This message we hear from Christ John 13. Thus he calls himself Apoc. 1.8 and 21.6 and 22.13 Thus the Apostle calls him Col. 1. Where having said Verse 16. That by him were all things created c. Verse 18. he adds He is the head of the Body the Church who is the Beginning The Syriack useth one word for both Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The head of the body the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning the very same word and to the same sence as Moses speaks Gen. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created the Heaven and the earth Hence it is that the Gloss interprets In the beginning in Filio in the Son by whom the Father is said to have made all things howbeit by others both Jews and Christians In the beginning is rendred 2. In Wisdom so the Chaldee Paraphrast and there is express Scripture for it Psalm 104.24 In wisdom hast thou made them all And his Son Solomon The Lord by wisdom founded the earth Prov 3.19 Thus also Christ speaks of himself Prov. 8.27 30. 3. Christ is the Word so S. John calls him and so the Chaldee Paraphrast very often And by this Word God made the worlds Psalm 33.6 John 1.3 All things were made by him and without him was not any thing made that was made and Verse 10. He was in the world and the world was made by him Our Apostle comes home to it Hebr. 11.3 By faith we believe that the worlds were made by the word of God This word was with power And 4. That power is Christ himself 1 Cor. 1.24 We preach Christ the power of God and the time of Christ is called the day of his power Psalm 110.2 Now by this power God created the worlds
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to
his Glory 2. It is the end of our calling that we should shew forth the virtues and praises of him who hath called us out of darkness unto his marvellous light 1 Pet. 1.3 It is the end why the Divine Light is imparted unto us God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 For as the Sun enlightens the Moon and Stars and gives them light to shine to others upon the earth even so the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grat brightness of Gods glory the great light of the world He shines to the Apostles and Apostolical men and they become lights of the world and shine to others and make them successively lights of the world as St. Paul a great light tells the Philippians that they shine like lights in the world Phil. 2.15 Signs 'T is easie to discern whether we let our light so shine or no the life is the light of men away with all other pretences and shews the Christian life is the only light that ought to shine before men the fruit of light so it is in the Latin and Syriack Ephes 5.9 is in all goodness and righteousness and truth This life is quite out of fashions in this crooked age but 't is the Christian fashion Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom ye shine or shine forth as lights in the world in the midst of a perverse and crooked generation of scoffers and jeerers of backbiters whoremongers drunkards c. If any of us be such and pretend to be children of light we dishonour the God of Glory and Father of Lights and we prove our selves lyars for what fellowship hath light with darkness If we say we have fellowship with the light and walk in darkness we lye and do not the truth 1 Joh. 1.6 O the palpable darkness of this present crooked Generation they are in palpable darkness yet fancy themselves in the clearest light even the heathens themselves shall rise up in judgement against this Generation and shall condemn it they came to Christ by star-light as the wise Men and improved their light and they shined in their generation As for us the great light lightens round about us and what we have of it we keep as it were in a dark lanthorn or under a bed in idleness More NOTES on HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the character or express image of his person THe former description of Christ was an allusion to the light shining from the Sun this is an allusion to an impression the wax maketh upon setting the seal or to a child lively representing his Father In this there are Two points contained 1. God hath an Hypostasis 2. Christ is the lively expression of that Hypostasis 1. God hath an Hypostasis There are many deep speculations and intricate disputes touching this word which are more fit for the Schools than the Pulpit and therefore I intend not to trouble you with them Let it suffice us to know that this word hath especially these significations 1. The nature essence substance or being of a thing 2. It notes a substance or person as here we turn it 1. I shall speak of it in the first sence absolutely as it notes the substance nature essence or being of God so it is turned in the vulgar Latin and in some Translations of the Reformed Church 1. As it notes the essence c. of God so it is sometime taken for the foundation on which all other essences rest Psal 69.2 I sink into mire where there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no foundation If they had stood in my Counsel Jer. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it notes life Job 22.20 Nonne succisa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our life is cut off 3. It notes also the support or sustenance of life Judg. 6.4 the Midianites left not any substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for proof of this point we have it as often as God hath the name Jehovah in the Scripture which is oftner than we turn it so for our Translators as also all other that I have seen are more sparing in rendering this word because it was never wont to be pronounced among the Jews but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it as we turn it Lord they never pronounced Jehovah but once a year when the High Priest entred the Holiest of Holies This name signifieth properly Essence or Being To the same effect is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 Gr. I AM he that is or hath substance Another proof of this is 2 Pet. 1. where we read of the Divine Nature or Essence This also was implyed Revel 1.8 where the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A reason of this à priori as we speak cannot be given because Gods nature is simply the first but à posteriori we may reason thus Second after or dependent beings there are therefore a first being there must be on which they must depend And therefore the name Jehovah signifieth that which giveth being unto all the Creatures especially Man for in him we live and move and have our being Act. 17. who is all in all a being of all beings and who giveth being to all their beings and how then can it be but he himself must have a being This refutes all Atheists if there be any truly such who deny the Being of a Deity Observ 1. The true God hath a Nature Essence or Being and by that Nature he is God Observ 2. God hath the highest Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Observ 3. By this Nature or Being the true God is distinguished from all false Gods which by Nature are not Gods Gal. 4.8 And this is the most vast difference that can be imagined as great as between Ens and non Ens Something and Nothing Amos 5.5 nay that which is the Being of Beings and that which hath no Being at all And therefore we know saith the Apostle that an Idol is nothing in the world 1 Cor. 8.4 What is it not wood or stone Yes materially but formally as it intends the representation of God it 's nothing at all For an Idol being made to represent the Deity which being Spiritual it cannot represent the Idol is nothing The Apostle alludes to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth vanity a vain thing a nothing at all or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is not a God by which word the Hebrews signifie an Idol and that is unprofitable and good for nothing When the Israelites were oppressed with hard servitude and cryed
whereas there are two Adams the earthly and the heavenly where the earthly fails the heavenly makes supply what the earthly man polluted and defiled the heavenly man must purge and make clean 1 Joh. 2.1 2. If any man sin we have an advocate with the Father This is he who came from Edom Esay 63.1 with red garments from Bozrah Edom signifieth red and notes the earthly man of flesh and blood The Prophet their describes Christ's coming victoriously from his conquest of the earthly man subduing him unto himself He came from Bozrah from conquering the strong hold of Edom the earthly man So Bozrah signifieth a fortress or strong-hold that fortress which the strong man held until a stronger than he came Luk. 11. and took away his armour from him wherein he trusted So our Apostle the best interpreter of that place of Esay Heb. 2.14 15. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death i. e. the devil and deliver them who through the fear of death were all their life long subject unto bondage So the Lord exercised upon the Devil the legem talionis whereby he who did injury should suffer the like Levit. 24.20 Satan had ejected Christ out of his Kingdom bringing in Idolatry and Superstition into the world And therefore now is the judgement of this world saith our Saviour Joh. 12. i. e. the world shall now be set free from Satan so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth now the prince of this world shall be cast out And whereas Satan was the cause of Christ's death Christ avenged that of Satan which was to him instead of death Joh. 8.16 The prince of this world is judged Thus 1 Cor. 15.54 55 56 57. This purging Beloved we must not gaze upon as a thing done 1600 years since only and wrought to our hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present Tense so likewise in the Latin here faciens and so it 's a continued act figured by Gods leading the people out of Egypt through the red Sea not that the Sea was red or the Sand in the bottom of it as many have thought but from Edom which signifieth red that Sea bordering upon the Land of Idumea o◠Edoms land which the Poets call Eritheus or Erytheius Through this Sea the Lord leads his people continually and purgeth them by the spiritual waters of it from the power of the spiritual Pharaoh and the Egyptians which signifie our sins according to the interpretation of Micha 7.15 19. So that the Lord may say properly enough to every one of us whom he hath purged from his sins that in the Preface to the Commandments I am the Lord thy God who hath brought thee out of the land of Egypt It is also true in this sence that by his stripes we are healed Esay 53.5 by his active stripes Prov. 20.30 The blewness of a wound is a purging medicine cleansing away evil So do stripes the inward parts of the belly such stripes and correction of wisdom are never out of time saith the wise man Ecclus. 22.6 they are continued for the Lord scourgeth every son whom he receiveth Heb. 12.6 that he may make him partaker of his holiness vers 10. Reason 1. In regard of God the Father Hab. 3.13 He wills not the death of a sinner Ezeck 18. Rom. 3.25 26. God the Father hath set forth Christ to be a propitiation through Faith in his blood God is pure 1 Joh. 3.3 He loves his own Image and the restauration of it in his creature and therefore works out whatever is contrary thereunto chastens him corrects him purgeth him that he may make him partaker of his holiness Heb. 12.10 He hates the sin of his creature and so desires that his creature should separate from it For this end he shut up all under unbelief and sin that he might have mercy upon all Rom. 11.32 Reason 2. In regard of 1. The Son of God and his ends why he came into the world to destroy and dissolve and purge out of us the works of the Devil Iniquity was bound up in the bearts of children by their first birth Prov. 22.15 Satan bound it up there And our Lord he came to dissolve and unloose that work of the Devil 1 Joh. 3.8 This was figured by our Saviours loosing the woman whom Satan had bound Luk. 13.16 2. He himself bare our sins in his own body on the tree that we being dead to sin should live unto righteousness 1 Pet. 2.24 3. Christ hath once suffered for sins the just for the unjust that he might bring us unto God 1 Pet. 3.18 God creates us for his glory If we should be still polluted with sin we shall be to his dishonour As if a man had a special plaister for a sore and let it lye by him and made no use of it we have wounds and putrified sores c. and we let them fester it may cost us our lives Esay 1.5 6 7. he binds and makes application of the plaister vers 16.20 Prov. 16.6 by mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Object 1. If we be purged from our sins how is it that we are as yet so polluted with our sins or since we are so polluted how are we purged Answ 1. We must distinguish between the impetration or obtaining redemption for us Heb. 9.12 and the Application which is by faith Act. 15.9 2. We must know that Christs purging of us is not only to be understood as an act passed but also as an act continued as I shewed before 1 Joh. 1.7.9 That fountain Zach. 13.1 Set open for Judah and Jerusalem to wash in cleanseth and purgeth the Generations of believers and runs along with them as that water is said to have done 1 Cor. 10.4 They drunk of that rock that followed them or went along with them For as a living Fountain whatever filth is cast into it it purgeth it out again contrary to a pool or standing water which cannot purge it self but becomes more and more putrified And as they who tread the Vintage go into the troughs with all their filth and nastiness but there is a vigour and life in the blood of the grape which purgeth all filth and works it out again even so the Blood and Spirit of Christ like a living Fountain where-ever it is purgeth and cleanseth out all filth contrary to it's spirit And as our Apostle reasons Heb. 9.13 14. If the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ Object 2. If Christ hath wrought the purging of our sins why are we exhorted still to purge them Answ Christ and Believers are often in Scripture said to
thy self that thou mayest walk with thy God Our God therefore walks in lowliness and humility and if we will walk with him we must humble our selves Exhort To this holy Ambition to desire to sit with Christ on the right hand of the Majesty on High Christ hath a right to bestow this honour upon all his Saints who follow him in the Regeneration Matth. 19.28 in the new world as the Syriack after the Resurrection when Christ makes all things new 2 Cor. 5.17 But this seems not to be Christs to give Matth. 20.20 The Mother of Zebedees Children sues to Christ for preferment for them just as many a Parent doth without any respect at all to their ability to discharge such place of trust either in Church or Common-wealth only they desire they should be great in the world But alas the good woman desired more honours for her Sons James and John conceiving that such places are places of great honour and profit Truly said the Apostle and I wish he had been believed he that desires a Bishoprick desires a good work not honour and profit our Lord requires fitness in those suitors for so eminent places as they desire Can ye drink saith he of the cup they say they can ye shall indeed vers 23. but to sit on my right hand and on my left is not mine to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be unto those for whom it is prepared of my Father where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 8. they saw none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 2.5 If any man hath caused grief he hath not grieved me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless or but in part As it is not mine to give except only to those for whom it is prepared so that the supplement may be very well spared for surely the dispensing as of places and offices so of honours also belongs as to the Father so likewise unto the Son for so what ye read ascribed to the Father 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers afterwards Miracles then gifts of healing helps governments diversities of tongues the same dispensation the same Apostle ascribes to Christ Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts to men and vers 11. he gave some Apostles some Prophets and some Evangelists and some Pastors and some Teachers The entrance into the Holiest is now opened by our Lord and Saviour Jesus Christ which was not opened in former ages The way into the holiest of all was not yet made manifest while the first Tabernacle was yet standing Hebr. 9.8 God hath raised up all faithful men to this height of dignity and honour Ephes 2.6 Object This is in hope Resp 'T is true in respect of the degree but we have a real and true possession of those high things Hebr. 12. Object These heavenly places many possess by a strong imagination and that 's all they have to shew for them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things c. Sign Whether we have hope of them 1 Joh. 3.3 If one were adopted heir to a great man how would he not order himself accordingly Adrian was told that the Christians said they were Kings he replyed we need have no fear of them Be servants and followers of Christ Matth. 19.28 we must serve Christ and then we shall obtain this honour Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be This following must be through his sufferings Means Endeavour to overcome He who overcomes I will grant to sit with me in my Throne even as I also overcame and sit in my Fathers Throne But what must we overcome What else but that which our Lord overcame 1. The Flesh they that are Christs have crucified the flesh with the affections and lusts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer so we turn it Joh. 16. as if the work were done the Latin Confidite the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good heart be of good courage so in the Languages of all the Reformed Churches 2. The World signifieth the lusts of the world 1 Joh. 2.16 3. The Devil the evil one 1 Joh. 2.13 These are the enemies we must overcome if ever we hope to sit with our Lord in his Throne those against which we have vowed perpetual enmity in our Baptism yet let not any man presume of his own strength for the conquest of so potent enemies No it is the Lord that raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the Throne of Glory 1 Sam. 2.8 and the reason is given vers 9. by strength i. e. his own strength shall no man prevail No but by the blood and spirit and power of Christ Zach. 4.6 Not by might nor by power but by my spirit saith the Lord of hosts It is by his goodness that we overcome the evil one they overcome him by the blood of the Lamb and by the word of their testimony they loved not their lives i. e. their sinful lives unto the death Revel 14.14 Christ sate down on the right hand of the Throne Let us enquire 1. what the right hand of the Majesty is 2. what to sit at the right hand 3. the reason of the point 4. the use of all unto our selves These differences of positions fix our thoughts on God and his Throne of Majesty as if he were corporeal and confined to some place whereas he is free from all both bodily figure and local confinement Yet I conceive not that the right and left hand of the Throne is taken from resemblance unto these differences among us but that rather the reason of these differences is to be sought first in God as I shewed before The right hand of God therefore is his Piety Clemency Mercy Goodness as the left hand his Severity his Justice his Judgement Georg. Venet pag. 45. b. On that right hand Christ sate it 's an Article of our own grounded upon many Scriptures Mar. 16.19 Luk. 22.69 Rom. 8.34 Col. 2.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth sessum Ivit he went to sit and it imports the posture 1. Of a King or Judge sitting in Judicature as the word is used both in prophane Authors with which I will not trouble you and the Scripture it self 1 King 1.17 Solomon sate upon the Throne of the Kingdom beside many other places 2. Of a Judge Psal 9.4 Thou satest in the Throne judging right Dan. 7.10 and the Judgement-seat Joel 3.12 In the valley of Jehoshaphat will be sit to judge the heathen round about in all which places we have the same word answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉
Sacerdotes i. e. indelebiliter imprimatur Means 1. Overcome Revel 3.12 He that overcomes shall inherit all things Revel 21.7 Means 2. Pray that the Lords Name may be hallowed in us Reprove Those who obtain names by inheritance but far less noble than their Ancestors left them yet glory in an out-side a bare name and title Psal 47.5 Sign 1. Whether doest thou take Gods Name in vain in words thou swearest not 't is well but doest thou not curse We have heard some teach to curse of late dayes and that for Christ's sake when yet as he saith swear not at all so his Doctrine is also curse not at all Rom. 12.14 and lye not at all see the force of this Argument Ephes 4.20 25. He is properly the Saviour Jesus Christ to those who will not lye Isa 63.8 Children that will not lye so he was their Saviour Rom. 9.1 I speak the truth in Christ I lye not for no lye is of the truth 1 Joh. 2.21 not only known evil words but for every idle word he must be accountable 2. Doest thou do all to the Glory of God 1 Cor. 10.21 Confer with Coloss 3.17 If any suffer as a Christian for doing well let him glorifie God hoc nomine i. e. in the Christian name So Syriack Christ among the Romans was called Chrestus which yet is neer a kin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being becoming Motives Now beloved if by either doing or suffering we make not good this worthy Name by which we are called we take it in vain for whosoever names Christ must depart from iniquity we cause Gods Name to be blasphemed Rich Christians by their Pride Covetousness Oppression cause the name of Christ to be blasphemed Jam. 2.7 as if he taught so we wrong our brethren for what is more ordinary than to say they are all such Creatures lying proud c. Christ obtained this most Excellent Name by Inheritance the Heir had a double portion so hath Christ as Elisha petitioned that Elias spirit might be doubled upon him so the Son brings a greater measure of Peace more Grace and Life in more abundance How great then is the humility of Christ yea how great his love toward us who humbled himself and made himself lower than the Angels yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Psal 22.6 Object Is it possible for us to obtain so excellent a name Hear the Psalmist Psal 8. What is man saith he that thou remembrest him for thou hast made him a little lower than the Angels If the Psalmist wonder at Gods goodness toward man that he hath made him a little lower than the Angels shall we think that man can obtain so Excellent a Name that he should be more excellent than the Angels yea that he should obtain the same name with Christ We must therefore first enquire whether it be possible to be obtained before we exhort men hereunto For answer to this doubt we must consider a three-fold estate or condition in man according to which he may have a three-fold Name 1. an estate by Nature 2. an estate by Sin 3. an estate by Grace According to these three Estates he hath three names 1. According to his estate by nature he is earthly made of the earth and so called Adam from Adamah which signifieth the earth nor is this name only proper to the first man but common to his whole race and posterity Psal 36.7 Thou savest both Adam Man and Beast and Psal 39.6 Every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is altogether vanity 2. The second estate of man is his estate by sin that as it began in Adam's Apostacy so it continued and grew up with his Posterity and Misery with it which is an individual companion or attendant upon sin whence it is that man hath a second name a name of sin and misery by sin that 's Enosh which name is not proper to the Son of Seth only Gen. 4.26 but common to all such Lord what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 9.21 put them in fear that they may know themselves to be but men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 144.3 This name implyed his sin it signifieth perverse and 't is added then men begun to call upon the Name of the Lord it may be rendered then profanely to call upon the Name of the Lord or profanely began in calling upon the name of the Lord but by reason of his perversness it signified miserable and sorrowful 3. The third estate of man is his estate by Grace and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of dignity and nobility whereby man excelleth others of his kind as appears Psal 49.1 2. Hear ye this all ye people both sons of Adam and sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Sons of base men and of noble men i. e. according to the Chaldee the sinner and the righteous for it is Sin only that makes a man base and Grace only that makes a man truly noble We must therefore know that howsoever the earthly and much more the sinful man be inferiour to the Angels in estate name and dignity yet by Grace he is advanced to the same estate and name yea a more excellent name than the Angels themselves have 1. He is advanced to the same estate with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they who shall be accounted worthy to obtain the new world are equal unto the Angels and are the children of God Luk. 20.36 2. The man by Grace shall be advanced unto a more excellent estate dignity and name than that of Angels for the Saints shall judge the Angels 1 Cor. 6.3 and we have great and precious promises whereby we are made partakers of the Divine Nature 2 Pet. 1.4 1 Joh. 4.17 As God is so are we in this world Thus Adam was but a type of him that was to come Rom. 5.14 Adam was Lord of the Creatures which was but a figure of the Lord which the true Israel should obtain As we have born the Image of the earthly so we shall bear the Image of the heavenly 1 Cor. 15.47 48 49. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portemus so let us bear the Image of the heavenly so it is in a most ancient English Manuscript Translation Observe then who is the better man this question is soon answered according to Gods Heraldry the righteous man is better than his neighbour Prov. 12.26 where we may observe he saith not that he who imagines himself a righteous man is so but he who is righteous is more excellent than his neighbour Many there are who fancy themselves righteous men and would be accounted so and out of that strength of imagination prefer themselves before others and if they could perswade others to have as strong an imagination of them then they were righteous as they are in their own thought but the Apostle foresaw such a generation and forewarns us of it 1 Joh. 3.7
Angels clearly besides Seraphims Esay 6.1 2. Cherubims Gen. 3.24 Ezeck 10.1 Angels Psal 91.11 and Princes Dan. 10.13 20 21. In the New Testament there seems to be seven sorts mentioned 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Principalities 6. Powers 7. Mights and Dominions Ephes 1.21 Unto which St. Peter joyns Angels 1 Pet. 3.22 And Paul Archangels 1 Thess 4.16 Jude vers 9. And of these seven in the New Testament with the Seraphims and Cherubims in the Old Testament Dionysius seems to make up his Nonary or number of nine The Cherubims seem to be mentioned also in the New Testament Revel 4.6 7. The four beasts or living creatures rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not observed the Seraphims directly and expresly mentioned any where in the New Testament unless they be the Angels with whom Christ shall come in flaming fire to take vengeance of the wicked 2 Thess 1.7 8. for Seraphims have their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn or those which have the seven vials Revel 15.1 But we must take heed of being over curious in prying and intruding into things which we have not seen Col. 2.18 2. Yet certain it is there are degrees of Angels And that which the School-men speak of three Hierarchies is not altogether to be rejected Certain it is that Moses was commanded to make order and appoint all things according to what God had shewn him in the mount Exod. 25.40 Act. 7.44 Heb. 8.5 Where he saw the Cherubims whose resemblances he therefore made over the mercy seat Exod. 25.18 and 26.1 Yea it is probable he saw divers yea all sorts of Angels for the law was delivered unto him by the ministry of Angels Gal. 3.19 Now what did the three orders or degrees of Ministers in the Tabernacle of witness i. e. Levites Priests and High Priests represent but the three degrees of Angels Lucifer himself was an Hierarch and had his Regiment in the place of this world whereof Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierarchy or Principality yea he hath yet a Regiment in the evil world until he be cast out ruling in the hearts of the children of disobedience And hence did his envy against our first father Adam principally spring because he saw man was created to be an Hierarch in his place and stead This is evidently enough to be proved out of the Scriptures that some among the blessed Angels are superiour others inferiour So much the very names of Angels and Archangels import Zach. 2.2 3 4. Where one Angel meets another and sends him with an errand to the Prophet commanding him not only to go but also to make haste and run Gregory from thence learnedly and judiciously collects thus much while one Angel saith to another Run non est dubium c. there is no doubt but they who send are the greater they who are sent are less Dionysius makes three Hierarchies of Angels and disposeth three sorts of Angels in every Hierarchy As 1. Seraphims Cherubims and Thrones in the first 2. In the second Dominions Vertues and Powers 3. In the third Principalities Archangels and Angels This distribution is followed by the School-men and some of the Fathers nor can it be denyed that there are degrees classes and forms of Angels for so the judgement of the Ancients was that there are personal Angels deputed to the preservation and custody of several men So the Gloss of the French Bible and that of Deodati understand those words Act. 12.15 it is his Angel as also that Matth. 18.10 Their Angels c. But do not positively affirm this However national Angels there are set over Cities Nations and Kingdoms Dan. 10.13 14 20. Where the princes of Graecia and Persia are the Angels set over those Countries and superiour in power to the Angel that was sent to Daniel for the Prince of Graecia withstood him and detained him till Michael came to help him Thus do not only some modern expositors understand that place being enforced by the evidence and clearness of the Text but some of the Ancients also as Origen and Gregory Certa Angelorum ministeria dispensandis singulis quibusque gentibus praelata cum subjectorum mores inter se adversari conspiciunt sibi invicem adversari dicuntur There are higher Angels than these in power and dignity as Michael who is mentioned in Dan. 10. who helped the Angel sent to Daniel to overcome the provincial Angel of Greece and this Michael is said to be one or the first of the chief Princes vers 13. And to these three degrees may all the Angels be reduced of what sort or kind soever they be For the word Angelus is a name of Office and Cherubim Seraphim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import their nature quality and power which though it be competible to all yet in a contradistinction it seems to be given to the lowest degree The names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to import national and provincial Angels and to answer to the names of Princes Dan. 10.13.20 As before For two of the same names are given to the Governours and Princes of this world Rom. 13.1 Tit. 3.1 The titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to appertain to the principal and supreme Angels whereof there are seven Tob. 12.15 Which book though it hath not obtained the Honour and Authority among us to be accounted Canonical Yet St. Cyprian takes this Testimony of the Angels to be authentick and true concerning the number of seven principal Angels for he speaks thus of the Septenary number Ecclesias septem ponit ut servetur septenarius numerus ut Dies in quibus Dominus mundum fecit ut Angeli septem qui assistunt ante faciem Dei ut lucerna septiformis in Tabernaculo Testimonii Spiritus septem Candelabra septem Columnae septem super quas aedificavit domum sapientia Of these seven the Angel Gabriel seems to be one Dan. 8.16 and 9.21 whom Eusebius calls an Archangel Jeremiel who is called an Archangel 4 Esdr 4.36 may be a second Raphael saith he is one of the seven Tob. 12. as before Michael is called an Archangel Jude vers 9. and it is implyed that he hath a Regiment of Angels under him Revel 12.7 What the other three are by name I have not yet found or do not remember unless Vriel 4 Esdr 4.1 were one of them Out of this which hath been spoken we may learn 1. How good how excellent how divine a thing order rule dominion and subordination is since the same is found even in militia Caelesti in the heavenly host Since therefore we see such an universal contempt of Order among us the child behaving himself proudly against the ancient and the base against the honourable we may justly conclude as the
1. For although David were a King set upon Gods holy hill of Sion yet the beginning of the Psalm as also what followeth to have the heathen for his inheritance and the uttermost parts of the earth for his possession To rule the people with a rod of iron and break them in pieces like a potters vessel To command the kings or judges of the earth to serve with fear and rejoyce with trembling To command them to kiss the Son and to trust in him and to pronounce them blessed that so do All these Royalties are proper to the King Christ and no way competible to David 2. Besides the holy Apostles cite and apply the words of this Psalm unto Christ Act. 4 25 26 27 and 13.33 3. Lastly many of the Jews themselves acknowledge that this Psalm speaks of the promised Messiah We shall first consider Gods owning of his Son where we shall first shew in what sence Christ is the Son of God and the Angels are not So a Son of God may be considered 1. Generally or largely 2. Specially and strictly 1. Generally and more largely And so it is said of the Angels that they are the Sons of God Job 1.6 The Sons of God came to present themselves before the Lord And 2.1 and 28.7 The morning stars sang together and all the sons of God for joy These make joy in heaven when the foundation of the new world is laid when a sinner repents This Sonship is by Creation And thus Adam was the son of God Luk. 3.38 And we are his off-spring Act. 17.28 The Angels also are said to be Gods by representation and that both of spiritual nature and also of office as Magistrates are upon earth as Psal 82.6 I have said ye are Gods Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.7 worship him all ye Gods and that more eminently than any earthly Prince 2. More especially and as the Apostle here takes Sonship for an eternal and perpetual begetting out of the very Essence and substance of the Father and into the like yea the same nature and substance again so it is most truly and eternally removed from or denyed unto the Angels 1. whence we may observe that though there be many kinds of Sonship which the Lord communicates unto his Creatures yet the last described is not communicable to any Creature no not the Angels Angels and Men are capable of Gods Sonship by Creation Office and representation through the Grace of God yea men are capable of Sonship by adoption and regeneration but none of the eternal perpetual coessential Sonship but Christ that is his prerogative and peculiar for ever 2. Though some of the Angels excell others in Wisdom Power Holiness Dignity and Blessedness yet they come infinitely short of Christ in all these The very Seraphims hide their faces before him Esay 6.2 And all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and Angels worship him and give glory to him Revel 5.11 12 13. 2. Thus far we have considered these words negatively removing them from the Angels as not capable of them Come we now to consider them affirmatively God hath said to Jesus Christ Thou art my Son c. In them consider we 1. The Fathers agnition acknowledgement and owning of his Son or his honourable Testimony given unto him Thou art my Son 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers reason and confirmation of that agnition owning and honourable Testimony given unto his Son his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mark whereby he owns him and proves him to be his Son This day have I begotten thee 1. The Father acknowledgeth his Son Thou art my Son That the Father acknowledgeth his Son appears by many Testimonies besides this in the Text and the neighbour words This is my well beloved Son in whom I am well pleased This Testimony he gave at his Sons Baptism and again in the holy Mount and Joh. 12.28 I have glorified thy name and I will glorifie it again As for reason of this Point as we properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstration a priori from the cause there can be none alledged out of God because God himself is the cause and first of causes And therefore that only in the Text which I call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Lord himself demonstrates this point I assign for the reason of it Observ 1. Here is express mention of the second Person in the Trinity even in the old Testament twice in the second Psalm out of which the Text is taken vers 7.12 He is both the King and the Kings Son i. e. the Fathers Son into whose hand David prayed that the judgement and government of the World might be put and his work hastened Psal 72.1 For the whole Psalm especially the 5 7 8 13 14 17. verses cannot be understood of the figurative but of the spiritual and heavenly Solomon So Esay 9. and 6. Vnto us a child is born and unto us a son is given Prov. 30.4 Agur saith to Ithiel and Vchal what is his name i. e. Gods name and what is his Sons name none can tell but Ithiel and Vchal one with whom God is and whom God strengthens Dan. 3.24 25. Where though he whom the King calls the Son of God the three captives call an Angel yet it seems to be the same Angel which delivered and redeemed Jacob Gen. 48.16 viz. The Angel of the Covenant Mal. 3.1 And whereas Dan. 7.13.14 Christ is called the Son of man yet that is not only or mainly in relation to his future incarnation but because he is the Son of the heavenly man or man who is in heaven that is of God himself as our blessed Saviour speaks Joh. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is a twofold man an earthly and an heavenly man 1 Cor. 15.47 48. And if there ad not first been a man in heaven as one argues well how could there have been a man on earth Created after his Image or Similitude Gen. 1.26 27. Yea the Knowledge of the Son of God is as ancient as any Revelation concerning God Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded Psal The Lord in the beginning i. e. in filio and in wisdom hast thou made them all Joh. 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium quod sic M. Scri. V. L. dixi vobis Observ 2. This makes exceedingly for the confirmation of the Christian Faith Christian Religion is no novel no new Religion as some Hereticks charged it There neither is nor hath been any other name by which we can or could or ever shall be saved than Jesus Christ yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day and the same for ever Observ 3. Observe howsoever men have despised the Son of God Isai 53.3 Yea he was in the world and the world knew him not he came to his own and his own received him not Joh. 1.10 11. Yea howsoever he were evil intreated by
is a good proof that Christ obtained a more excellent name than the Angels 2. The second promise He shall be to me a Son Either first the Dutifulness of the Son that he should perform unto his Father and so the words are a prediction of what the Father foresaw would ensue for the future as it hath in all times past Or secondly The words may be understood of the Dignity which the Father designed upon his Son and so the words are promissory and obligatory 1. If we take the words in the former notion they will afford us thus much from the rule of relation 1. That there is an eternal Filiation or Sonship in the Son as well as an eternal Paternity and Fatherhood in the Father 2. The Father loves not the Son without cause or desert for he is worthy of all the Love that the Father can bestow upon him which yet is eternal and infinite 3. Filial disposition and carriage towards God is a thing the Father takes great delight joy and comfort in 4. Though the Angels are Sons and loving Sons of God yet they fall infinitely short of Christ in their love and observance towards God because their being is limited and bounded within a finite compass so they cannot operate and act but according to the strength and activity of that limited being whereas Christs Being is infinite so his love c. 2. He shall be respected by me as a Son Hence observe first what an Honourable Service it is to serve and follow this Son 2. What an happy condition they are in who attain the Honour and Dignity of being reputed the Sons and Daughters of this dearly beloved Son What a wisdom is there to be found Christ what a world of peace riches glory to be found in his Kingdom when as there was so much of these found in Solomon the shadow of this body Consol Believers are the Children of God by Faith in Christ Jesus God is to them and promiseth to be to them a Father if they demean themselves obediently filially c. 2 Cor. 6. Will he not then provide for his Children It 's an ill Father provides not for his Children his obedient Children Yea evil Fathers do provide for them If ye being evil know to do good how much more your heavenly Father Two things naturally Parents seem by a tye of Nature to owe unto their Children Nurture Nourishment And these Two the Lord promiseth unto his Children by Adoption and Grace and these two are extreamly necessary in these perillous times 1. Nurture I will teach thee in the way that thou shouldest chuse Psal 32.2 Nourishment The young Lions lack and suffer hunger but they that seek the Lord shall not want any good thing Come ye Children hearken unto me and I will teach you the fear of the Lord Psal 34.10 11. Yea to vouchsafe his temporal blessings unto the Children of Satan The highest God is kind to the unthankful and to the evil Luk. 6.35 Idolaters and wicked men Act. 14.17 He doth them good giving them rain from heaven and fruitfull seasons filling their hearts with food and gladness It 's a large promise Hebr. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never forsake thee Hath he promised to be thy Father yet doubtest thou of his fatherly providence toward thee he gives food to wicked men how much more will he give meat to them that fear him He feeds the Ravens If there be any want on thy Fathers part it must be because thy Father knows not thy wants but he knows that thou hast need of all these things Or else he hears not thy prayers for supply of thy wants Yes that he does and that not only when thou prayest Psal 34.15 The eyes of the Lord are upon the Righteous and his ears are open unto their prayers but before they betray their wants in their prayers Isai 65.24 yea before thou knowest what to pray for for we know not what to pray for as we ought c. Rom. 8.26 What then Is he not willing to supply them Questionless he is sutably affected unto his own body what else mean all his promises If ye that are evil c. then the defect must be in his power but how can that be for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All sufficient God having sufficiency of all good things and all Right and Authority to bestow them as being Lord of Heaven and Earth and having all power to conquer all difficulties which may hinder the supply of all his Childrens wants surely the defect lies not on Gods part Dost thou believe all this that God knows all thy wants c. yet doubtest of his Fatherly Providence toward thee 't is evident the defect lies on thy part thou art modicae Fidei But it 's much to be feared thou fanciest thy self to have a fond Father and so provest not thy self an obedient Son Our Father brought up our Elder Brother Jesus Christ in hardship in labour in temptations in afflictions Though a Son yet learned he obedience by the things that he suffered and bringing many Sons to Glory he made the Captain of our Salvation perfect through sufferings Hebr. 2.10 wisdom leads her Children through crooked wayes will he deal so severely with his own Natural Son and will he make fondlings and cossets of his Adopted Sons Thou art my Son this day have I begotten thee These latter words are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason of the former and therefore have a twofold consideration 1. Absolute 2. Relative of the Absolute I have spoken the Relative is this Because I have begotten thee therefore thou art my Son And this twofold as the former 1. Because I begat thee 2. Because I begat thee like my self A Day begotten of the Ancient of dayes 1. Thou art my Son because I have begotten thee The Reason of this is considerable from that Right which a Father hath in his Son Hence we see the ground of that which the Lawyers call Patria Potestas the Fathers Authority over his Children it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idea and Pattern of it in God himself The Lord himself reasons so Thou art my Son why because I have begotten thee This is the reason why the Lawyers call this Power Sacra Potestas Sacred and Holy and Divina Potestas as being confirmed by the Laws both of God and Men. Yea the Authority of the Father over his Son is so great that Josephus and other of the Jews reckon the fifth Commandment in the first Table as a part of our duty towards God a Law indispensible by any Religion To honour our Father is a Law above other seeming honour given to God But he that hates not Father and Mother c. cannot be my Disciple Christs Doctrine doth not annul or make void the Law but establisheth the Law But what if Father and Mother be Idolaters then we may put them to death c. Deut.
the Angel in whom the name and nature of God is 2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all the world 3. Ratione influentiae in Creaturam Revel 4.11 Thou art worthy to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created So we may read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author and begetter of all the creatures Col. 1.15 Revel 5.11 12 13. it's the homage due unto the Creator 4. Or if we read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first born or born before all the creatures all the Privileges and Royalties of the first born accrue to him Vide ante in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in all things he hath the preheminence Hence is a fourfold ground of worship due from all the Angels unto Christ 1. Superiority 2. As their Lord and judge of all the worlds 3. As their Creator it 's the homage of the Creature 4. As the Sons of God so the Angels owe this homage unto the first born 5. Add the command He saith let all the Angels worship him If the Angels must worship him then how much more men If all yea the greatest of the Angels Cherubims Seraphims Thrones Dominions c. How much more the greatest of men as Kings and Judges of the earth Psalm The Angels of God Whether is this added for distinction of the good Angels from the bad We read of good and evil Angels the good Angels may be said to be the Angels of God the evil Angels the Angels of the Devil So we read of the Devil and his Angels Matth. Revel Yet even the Devil and his Angels are at the command of Christ and under his power as appears by his frequent ejection and dispossessing of them yea the same power he gave to his Apostles and Disciples But the Angels of God may be here understood the mightiest and highest Angels for the name of God being added unto any creature imports the greatest eminency of it so we read of the mountain of God i. e. a very great mountain Cedars of God weapons mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through God Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added And let all the Angels of God worship him This is not extant Psalm 97.7 but word for word Deut. 32.43 The like we shall observe elsewhere Et in semine tuo benedicentur omnes gentes Rom. 3. Et Episcopatum ejus accipiat alter Acts 1. Et cum iniquis reputatus est Mark 15. Et contra omnes docibiles Dei John 6. Et qui sitit veniat Revel 22. All the tacks were made against the loops Exod. 26. One for the other one Tabernacle so one word and Scripture fitted to another one will of God Vide quinque impedimenta Reprehend Those who take Scripture without Coherence fundamentum Dei stat firmum c. Hence we may negatively collect the superlative greatness and eminency of Christ the greatest of men is inferiour to the least Angel for it is said of our Saviour that he was made a little lower than the Angels but the greatest is inferiour to Christ Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come an argument of the greatest engagement we have to him This eminency of Christ was shadowed out in Jacob who obtained the Birth-right Gen. 27.29 Let people serve thee and nations worship thee 't is the word in the Text where the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime signifies Angels Be Lord over thy Brethren and let thy mothers sons bow down to thee This was more notably figured in Jacob's eldest son Joseph for so Jacob made him his first born the only son of his age 1 Chron. 5.12 Gen. 37.7 This is the harvest which is the end of the world Matth. 13.39 Psalm 126.5 6. Revel 14.15 When that which was foretold and shadowed in the beginning begins to be fulfilled they who think this was fulfilled when Joseph's Brethren bowed down to him Gen. 42. come far short of the Type Joseph is a Type of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born of many brethren Rom. 8.29 as will appear if ye please to compare Gen. 41.38 46. The spirit of God in him without measure Verse 38. He openeth the Mysteries Revel 5.5.9 12. Over the house of God Verse 40. All thy mothers children all my people kiss i. e. worship and adore him or be ruled and obey as the Chaldee only in the Throne i. e. according to the dispensation of three persons my Father is greater than I thus he rode in the second Chariot Abrec Verse 43. Father and Prince as Rec in the Syriac according to Rex in Latine everlasting father Esay 9. King of Kings and Lord of Lords or else as we turn it bow the knee Phil. 2. Verse 44. Without thee c. Without me ye can do nothing John 15. Verse 45. Zapnath Phaneah which as Jerom turns the word is the Saviour of the world Verse 46. At that age the Levites likewise Numb 4.2 our Saviour began his Administration Luke 3.23 and David his Reign 2 Sam. 5.4 Observ Christs works of Redemption renewing and quickning us c. are so glorious in themselves and so honourable unto Christ that not only men but Angels yea all the Angels of God are called upon to worship and adore him for them Such things as even the Angels desire to look into 1 Pet. 1.12 and therefore Dan. 12.6 One cries to the man cloathed in linnen how long shall it be to the end of these wonders Reprov Reprove those who honour not Christ him whom all the Angels think worthy of their honour and worship Do we consider whom we dishonour What is he but the wisdom righteousness power holiness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eay 37.22 23. Even the holy one of Israel This is that which we worship without us what is that which aws us that we dare not sin when a child is present Maxima debetur puero reverentia the child hath yet the innocency and simplicity of Jesus Christ in him which strikes a fear and reverence in us Herod feared John the reason because he was a just man the presence of some eminent Saint strikes the swearer dumb silenceth the vain prater O Beloved there is one in us whom we know not even he whom all the Angels of God worship he requires of us all worship and service kiss the Son him we have neglected he hath called for our worship and we put him off with a few outward Ordinances The Lord requires such a worship of us as 't is impossible wicked men and hypocrites should counterfeit Consol Unto the weak Spirit in these perilous times thou worship'st him whom all the Angels worship and serve look not upon thine
be a Prayer-house as Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Procationis for such there were many not only in the Land of Israel but also in other Countries Luk. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must understand a Prayer-house otherwise we shall hardly make St. Luke to write good Greek though eloquent in that tongue in qua te quaero proseucha Juvenal To such a Prayer-house the Apostles went Peter and John Act. 3.11 The Fathers of the Primitive Church having observed that the Gentiles kept yearly certain Feasts and Solemnities for the winning of them to the Christian Faith they ordained certain Festivals in place of the Heathenish Customes Such were the Ambervalia wont to be kept in the Spring when the new Corn appeared above the ground as Virg. Georg. lib. 1. Terque novas foelix circummeat hostia fruges In place of which the Ancients ordained their Processions Such were the Saturnalia which were wont to be kept in December which month they dedicated unto Saturu as January unto Janus About the 12th of December the Sun entring into Capricorn the Romans began their most disorderly Revelling when the Masters waited on their Servants In place of that most licentious and disorderly Festival the Apostles as some would perswade us but surely the Primitive Christians I know not by what Authority Instituted the Feast of the Nativity of our Lord and Saviour Jesus Christ and that much about the same time when the Sun was now returning and arising from the Winter Solstice the Tropick of Capricorn as the fore-runner of our Lord John Baptist was then remembred when the Sun was now returning and descending from the Summer Solstice the Tropick of Cancer So some understand those words of John the Baptist Joh. 3.30 He must increase but I must decrease This feast therefore howsoever they well intended it for a pious memorial of the word made flesh yet their posterity have far degenerated from the Primitive Ordination as I shall shew anon Mean time come we to the consideration of the words read unto you which by providence prove a very fit Christmas Text though I doubt not but the most of you can bear me witness that non inventa reperta est It 's a Text truly not sought for or chosen by me for any such purpose but that which offers it self next to that part of the Chapter which I last hanlded Of these I doubt not to say but that they were strong and such as St. Paul writes of Rom. 14.5 that they esteemed every day a like yet did they accommodate themselves unto the multitude who generally are weak and such as the Apostle speaks of in the same place that they esteemed one day above another Heb. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Our Apostle ves 10. having said it became him for whom are all things in bringing many s ns unto glory to make the captain of their salvation perfect through sufferings He left ground for two doubts behind him 1. Whereof one How the people of God may be called his children or sons that he hath satisfied vers 11 12 13. 2. He now comes to answer the other how the Son of God may be said to taste and suffer death and that is his business now Death he could not taste unless he put himself into a way of suffering death and that was by partaking of flesh and blood and the nature of man This is 1. Generally and positively 2. Particularly illustrated by a diversity not the angels but the seed of Abraham which the Apostle demonstrates to be very necessary for divers ends As 1. To destroy the devil And 2. To deliver the captives out of his power 3. That he might be a merciful high priest 1. The children are partakes of flesh and blood 2. Christ took part of the same 3. Because they were so Christ took part of the same 4. The devil hath the power of death 5. Because the children are he took part that by death he might destroy him that had the power of death i. e. the devil What is meant 1. By flesh and blood 2. By partaking of flesh and blood 1. Flesh and blood is 1. Mans nature 2. The corruption of mans nature or mans nature corrupted 3. The restitution or renewing of mans nature or mans nature restored and renewed 1. Mans nature is signified by flesh and blood Matth. 16.17 Gal. 1.16 2. Corrupt nature 1 Cor. 15.50 3. There is a flesh and blood which is the renewing and restoring of corrupted nature which is the flesh and blood of Christ Joh. 6.53 Sometimes mans nature is understood by one or other of these as by 1. Flesh Esay 40.5 The glory of the Lord shall be reveiled and all flesh shall see it together 1 Pet. 1.24 All flesh is grass c. 2. So by blood Act. 17.26 He made of one blood all nations of men c. 2. To be partakers of flesh and blood is to have it common as well to one as another so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth And these children in divers estates are partakers of all these 1. Of humane nature flesh and blood the common state of mankind 2. Of corrupt and depraved nature by the fall 3. Of renewed nature through the grace and power of Christ Observ 1. This discovers unto us what our nature is even flesh and blood All what we wash anoint c. See Notes on Matth. 16.17 Observ 2. How ignorant of Divine Matters men are by nature Matth. 16.17 Gal. 1.16 much more ignorant by corruption of nature for hereby their heart ignorant before becomes more grosly ignorant their foolish heart is darkened Rom. 1. It 's a foolish heart and contracts more folly to it self So that the Philosopher himself could say that a wicked man is the worst of all living creatures Polit. lib. 1. Nay the Wise man appeals to him who can tell him Quid nequins quam quod excogitavit caro sanguis Only herein the children of God much differ from all the world beside which lyes in darkness and wickedness 1. They have the morning light shining to them Esay 8.20 which is here spoken to these children 2. They have heard and learned of the Father Joh. 6.45 Reason Why were the children partakers of flesh and blood The Lord well knew our mould and fashion that were we made strong and able in our selves though that strength were not of our selves but of God we would yet ascribe that power rather to our selves than to God The Fly on the Axle-tree of the Chariot Quantam ego vim pulveris excito saith she What a dust do I raise few are so thankful or ingenuous as she who told Ajax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems therefore to have been the design of the great God to make man a weakling of flesh and blood to hide pride from him Job 33. and to keep him humble
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition
Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
sin and iniquity as much as lies in them from generation to generation for children having no better pattern which they will follow than their Parents example they suck in their corrupt manners as their milk and insensibly drink in their wicked lives as Rachel is said to have stollen her fathers idols This is the cause of the ruines and destructions of Kingdom and Common-weals as the Lord is pleased to give an account of his dealing with the ten Tribes Their Kings took their pattern of iniquity one from other till at length they were carried away captive into Assyria 2 King 17. and the remnant were like them vers 41. And the like account the Lord is pleased to give why he rejected the Jews Josiah a good Prince left an eminent example to his sons after him who every one corrupted his way 2 Chron. 3.6 yea these ruines which have befaln this land were by Wise men foreseen in the corrupt manners of youth in places of education Exhort 1. Whoever have good Parents let them endeavour to inherit what is good and of God in them 1 King 3.6 2 Tim. 1.5 Exhort 2. To those who have evil Parents as the Hebrews had Let them not look upon what is next them for an example as the brute beast looks only at what is present but look higher at what is more eminent and excellent if none of own progenitors were exemplary in goodness Let us be followers of God as his dear children Eph. 5.1 For is not he thy father that bought thee c. Thus Esay bids us look to Abraham And St. Peter sets the Example of Christ before us that we should follow his steps for as Rivers farther off their Fountains are either brackish or soil'd and muddy So the more remote from the Fountain of life c. Aetas parentum pejor avis c. When Asa saw the wicked life of his Father Abijam who followed his father Rehoboam who imitated Solomon only in his Apostacy Asa looked beyond all these his Progenitors and looked up to David 1 King 15.11 Asa did that which was right in the eyes of the Lord as did David his father as if he had had no Father intervening between him and David Amaziah imitated Joash but the Scripture implies he should have imitated David 2 King 14.3 Therefore the holy Spirit Ezech. 20.13 hath reference to the story in the Text The house of Israel rebelled against me in the wilderness and vers 18. I said unto their children walk ye not in the statutes of your fathers All flesh is grass Zach. 1.4 5 6. There is also reason from the infirmity and weakness of persons present whose lives are pryed into bodily presence is weak virtutem praesenten odimus semotam ab oculis quaerimus invidi The Pharisees would build the Prophets Sepulchres whom their fathers slew Jehosaphat is commended that he walked in the first ways of his father David 2 Chron. 17.3 David's first ways were rending a lion the devil a bear the flesh a Goliah the world Observ 3. Obedient and good children of vitious Parents ought if I may so say to seek to make God amends for their fathers sin to expiate as much as lies in them their fathers iniquity according to which the Jews said of a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort That Parents give good examples to their Children lest they being examples of sin they may be also made examples of punishment as these in the Text were The Fathers of the Hebrews tempted God proved him and saw his works forty years Hitherto we have heard the sins of the Fathers with the first aggravation they tempted God though they saw his works The second aggravation is taken from the continuance of time how long they tempted him and that is forty years These forty years are here added to vers 9. signifying the long continuance of the fathers in their sins but Psal 95. they are added unto the verse following and so signifie the continuance of Gods grief for their father sins And divers of the Ancients are of this judgement which reading also the Apostle himself approves of vers 17 18 29. But with whom was he grieved forty years c This diverse pointing of the words is very ancient but to whether of the two soever we joyn the forty whether to the fathers sinning or Gods grief for their sins the sence amounts to one and the same thing although differently applyed as I shall shew in the application of them both Mean time let us consider them as our Apostle applies them The number of forty is a mystical number sometimes of temptation to sin sometime of sin it self sometime of punishment for sin sometime repentance for sin I shall give examples of these 1. Our Lord was tempted forty days in the wilderness Matth. 4.1 2. 2. These fathers of the Hebrews sinned forty years 3. For their sins sake their children were to bear their punishment forty years Numb 14.33.34 Thus the people of the old world was wasted away and blotted out of the earth by forty days and forty nights rain Gen. 7.4 4. The same number signifieth also repentance and sorrow for sin And therefore forty days were allowed the Ninevites for their repentance The reason of this long continuance in sin may be conceived from consideration of the iniquity it self c. See Notes on Rom. 6.19 Observ 1. Sin lasts long and will continue long unless by the mercy of God through Jesus Christ it to be destroyed Iniquity burns like a fire Esay 9. and like fire it increaseth and goes not out alone unless it be quenched by the Spirit of God which is as water Joh. 4. and 7. It grows and encreaseth like the Crocodile which the Naturalists say groweth while it liveth and therefore God hath provided the Ichneumon to kill him c. and iniquity encreaseth and grows and would never dye But the good God hath sent the Lord Jesus Christ who out of meer grace and love to mankind by death destroys him who hath the power of death Rom. 6.6 Eleazer slew the Elephant 1 Macch. 6.46 Observ 2. From what we perceive in this number forty we may collect that there are many Mysteries intended by the holy Spirit in numbers such there are in the numbers of three and four and seven and ten and twelve and the compound numbers and as this number of forty imports temptation tryal of Faith sin punishment and repentance for sin so the number fifty notes remission and pardon of sin whence it was that the fiftieth year was the year of Jubilee Lev. 25. Observ 3. Some there are that continue long time in their perversness and unbelief and harden their hearts This was the condition of this people both in the wilderness and in the Land of Canaan against whom the Prophets every where complain Esay 1.4 Ah sinful nation a people laden with iniquity c. and 5.6 Why will ye be smitten any more c. Yet
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But
this word being plural in the singular number as Castellio here turns it gloriam Martin Luther Herligheit and after him the Low Dutch and also our printed English Translations Glory The Reason why the Spirit of God expresseth this Glory in the plural number is because in Scripture when divine things are signified in their fulness the words are put in the plural number thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 thus very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses are in the Hebrew which we express only in the singular number not without injury to the Hebrew Text Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. and the great promise of partaking of the Divine Nature is expressed in the plural number 2 Pet. 1. thus Glories in the Text import fulness of Glory Another reason there is from the word opposite hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings which is plural and therefore the holy spirit would counterpoise them with the like weight of Glory The Reason why these Glories must follow the sufferings is the justice of the Father 1. In regard of Christ who therefore highly exalted him Phil. 2. and therefore he is said to be crowned with glory and honour for the suffering of death Hebr. 2.9 ought not Christ to suffer and so enter into glory 2. In regard of those who are Christs the justice of God who hath promised is engaged unto them yet lest we should seem to stand upon terms of commutative justice the Lord who hath promised is just when he performs his promise but bountiful and gracious also when he doth so both because these Glories in worth infinitely exceed our sufferings 2 Cor. and because the promise of Glory was made out of Grace the Apostle therefore wisely joyns both together I have kept the faith c. henceforth is laid up for me a crown of Righteousness which God the righteous judge shall give me 3. Another Reason may be given for this more proper to the next point Observ 1. Note here in what method and order the holy spirit hath placed these things of greatest moment sufferings leading unto Christ and glory after these sufferings The like Scriptures we have if we suffer with him we shall reign with him if we die with him we shall also live with him Observ 2. This method of the spirit is notable and quite contrary to that wherein the world instructs her Children for men are taught first to believe that they shall reign with Christ inherit glory honour immortality and eternal life and then to follow Christ in his sufferings then to die with him then to cut off the offending foot and offending hand and pluck out the offending eye and all this in way of thankfulness Quanto rectius hic St. Peter puts the Passions first and the Glories after Observ 3. The God of Glory prescribes his Servants their work first to be done and promiseth them their reward afterward Prov. 3. first they are wise and humble then God gives them Grace and Glory first they die and then they live first they suffer and then they reign if we suffer with him that we may also be glorified with him Rom. 8.17 The God of this world proceeds with his servants in a quite contrary method he gives them their reward in hand that present good which they desire the Hypocrites seek for honour at the hands of men and that their Master gives them Matt. 6. They have their reward Luk. 16. My son saith Abraham remember that in thy life time thou received'st thy good things and Lazarus his evil things he therefore now is comforted and thou art tormented Thus he himself foretells his Apostles and Disciples sufferings lest they should be offended Joh. 16.1 2. Axiom 4. The spirit of Christ in the Prophets witnessed before hand the sufferings of Christ and the glories that should follow The spirit witnessed of the sufferings of Christ The sufferings of Christ testified by the spirit are either in the spirit or flesh 1. In the spirit thus in Adam when his innocent nature in us was murdered Rev. 13.8 Thus when the good motions and inspirations of the holy spirit are quenched Hebr. 6.6 of these the ceremonial services and types under the Law testified the Lambs in the daily sacrifice The Reason of this Testimony of the Prophets touching the suffering of Christ and the glories following may be for the prevention of scandal which the Lord in wisdom foresaw would follow the Cross and therefore these sufferings must be foretold Thus the Apostle tells us that Christ crucified was a stumbling-block to the Jews 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence our Lord sending answer to John Baptist's question whether he were the Christ or not saith The blind see the lame walk to the poor the Gospel is preached and blessed is he that is not offended in me Matt. 11. Observ 1. Hence appears the Antiquity of the Christian Doctrine touching salvation and the means conducing thereunto This the spirit testified unto the Prophets from the beginning of the world Observ 2. St. Peter here and the rest of the Apostles teach one and the same thing that the Prophets of old have done yea the Apostles in the New Testament required the very same Righteousness of God which was required before under the Old Testament even the righteousness of God by faith not imagined by fancy but such really and truly wrought in us by the spirit of Jesus Chrst Rom. 3.21 St. Peter useth the like method Acts 3.24 and 5.30 and 22.14 whereby they shew that the Law of Christ differs not from the Old Law but that both have the same founder and authour that the same God who gave the Law commanded also the Gospel to be preached yea St. Paul testifieth the same more largely Act. 26.22 23. Observ 3. Hence it appears as from manifold other Scriptures that the Doctrine concerning the Deity of the Son of God and holy spirit is no new Doctrine but that which was well known unto the holy Prophets Observ 4. Hence also it 's evident That the holy Prophets of Old spake not of themselves but by the dictate and instinct of the Holy Ghost so the Psalms which we say of David c. are indeed dictated by the spirit of God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Psalmist about to propound a parable saith I will incline mine ear unto a parable Psal 49.4 so that the doctrine of the Prophets as well as of the Apostles is the Testimony of the Holy Spirit That Spirit by which the Old Prophets spake and wrote was the spirit of Christ Thus we profess in the Nicene Creed that Christ spake by the Prophets The Scriptures or writings of the holy Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by divine inspiration they are testimonies of Gods spirit 5. The Prophets searched what and what manner of time the spirit of Christ that
that as there was an old world c. So there is a new world a new creation a new man within the man the new world in the renewed heart of man See Notes on 2 Cor. 5.17 Repreh 1. Those who spare that which God will not spare which he will have destroyed how dear are mens sins unto them Remember what the Prophet said to Ahab 1 King 20.42 Because thou hast let go the man whom I appointed to utter destruction therefore thy life shall go for his life and thy people for his people The King of Syria is Benhadad the son of a noise the man of sin appointed to destruction Repreh 2. Those who would be thought new creatures inhabitants of the new world the new Heaven and the new earth wherein dwells righteousness yet fashion themselves according to the course of the old world in the vanity of their mind The Apostle tells of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditional false tenents who alledge antiquity for defence of old errours such were the Pharisees of old c. Vide Notes in 2 Cor. 5.17 These and such as these are the corrupt principles of the old world Repreh 3. There are also who pretend themselves to be new creatures and of the new world who have the same corrupt affections of the old world the lusts of the old world were either looseness and dissoluteness voluptuousness and sensuality carnal affections the lusts proper to the concupiscible Or 2. Wrath hatred envy c. which are proper to the irascible And who sees not how rise these are how rank how they abound in this present evil world wherein we see such people as the Apostle prophesied of 2 Tim. 3.1 2. Herein 't is worth the observing how subtilly the old Serpent and Prince of this world deals with us for we are not ignorant of his devices the subtil serpent first winds himself into our sensitive appetite and complies with the desires of it which most abound in young men as intemperancy incontinency and he perswades men that their nature requires these things non est scelus adolescenti scortari c. that these are pardonable tricks of youth though one such a trick cost all the Sechemites their lives Gen. 34. These were the sins of the old world Gen. 6.12 Matth. 24. They eat they drank they married wives c. they were wholly busied and taken up with these things And while men profess Religion and hold themselves of a party all these are accounted weaknesses and infirmities and frailties of the Saints and upheld by a misunderstanding of some Scriptures In many things we offend all c. All this while the unclean spirit keeps his palace these are sins of the old world which the Poet calls jucundum malum which though they tickle or delight the flesh before and in the act of committing them yet they leave a sting behind them wast the body make men infamous Besides they are chargeable sins and consume mens estates bring a man to a piece of bread yea want of it drowsiness cloaths a man with raggs and God in mercy sometimes by the memory and sence of these awakens the conscience so that the Publicans and Harlots go into the Kingdom of Heaven Matth. 21.31 Yet herein how ordinarily doth the old Serpent beguile men when they have escaped the carnal pollutions of the old world he leads them into spiritual wickedness in Heavenly things 2 Esdr 7.7 when he hath escaped the deep waters he casts him into the fire Mark 9.22 when men have considered their old sins in their ignorance their bruitishness and sensuality O then they think they must be religious they must be godly and then they betake themselves to this Sect or that ye read Revel 13. Of a beast coming out of the Sea and then commonly all their Religion consists in opposing those who are of a contrary mind Hence ariseth envy wrath bitterness endless contention and strife reproaching and evil speaking and if they get power in their hand all the mischief they can do so that whereas they think themselves new creatures they are still of the old world ye see both sins Rom. 13.13 Not in surfeiting and drunkenness not in strife and envying ye see them so distinguished Col. 3.5 8. The unclean Spirit transforms himself into an Angel of Light and now he will be an Holy Devil as holy as he is yet he is a Devil still and makes men like himself he is a Serpent and they Serpents and Generations of Vipers and as the Serpent changeth his skin and then appears in a new skin he is yet a Serpent still and worse than before as more vigorous and active Matth. 23. They compass Sea and Land to make a Proselyte c. He hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrahere to draw out of the water or out of hell c. whether it be that they laded their conscience with more precepts than themselves could practise and so made them guilty of more sins Esau sold his Birthright there was his concupiscence and sensuality then sought his Blessing and then would kill his Brother This Beast is said to be Antichrist Vers 11. Another Beast appears like a Lamb and this is held by Interpreters to be Antichrist also for indeed there are many Antichrists 1 Joh. 2. The former Beast appears like a Leopard and like a Lion this appears like a Lamb meek gentle holy harmless innocent as if he had the mind of Christ and the simplicity of Christ whereas indeed with the Lambs skin he covers the drunkenness of the Leopard the ravening of the Bear the tyranny of the Lion the subtilty of the Serpent for when he speaks i. e. commands as Hos 13.1 He speaks like a Dragon All is but the old world disguised the Leopard the Bear the Lion the Dragon the Wolf under a Lambs skin The former comes out of the Sea of voluptuousness and sensuality this comes out of the earth the earthly mind both do the same things Now if God spare not the former old world will he spare the latter Rom. 2.3 Thinkest thou that thou shalt escape the just judgment of God For these things comes the wrath of God upon the children of disobedience Eph. 5.6 Exhort 1. God spared not the old world take heed also that he spare not thee It is the Apostles like admonition Rom. 11.21 and S. Peter reasons so here vers 9. Ezech. 24.13 14. Quorum facta imitamur cur non eorum exitus exhorrescamus Exhort 2. Did not God spare the old world Let not us spare the old world of iniquity that 's the Devils world the old Serpents name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from searching he knows his own goods as they are called Luk. 11.21 not only his fornication c. but also his anger wrath malice blasphemy and which hath his special mark and image upon it his envy wouldst thou not be taken with them Col. 3.5 8. that we may say
scourge supposeth the over-flowing and abundance of iniquity the word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bring upon or add punishment unto the world of the ungodly it was an ungodly world first God the Judge fore-seeing the deluge of sin the abundance of iniquity threatned and brought upon the world of ungodly a deluge and floud a sin-floud as it 's called in Dutch Whence appears the vain assertion of Berosus and Ammius that God had from the beginning determined a floud which might be and was fore-seen in the Stars and Constellations of Heaven if that were so yet never was it without the fore-sight of sin Praescientia Dei non imponit rebus necessitatem And can we marvel at any outward evil that befals us Let us look back at our old sins our intemperancy unchastity luxury c. Our injustice unmercifulness fraudulent dealings our impiety c. a form of godliness without truth or power covering all these The Apostle fore-warns us of these as perillous Times 2 Tim. 3. The Lord is patiens Redditor he hath forborn long Mysticé The Lord brings in a spiritual floud upon the world of the ungodly 1. Ungodliness is compared to waters 2. The punishment of it is the perfection and accomplishment of it from the hands of the Lord. 1. That ungodliness is compared to waters The waters are come unto my soul Psal 69.1 2 3. Flouds of ungodliness made me afraid Psal Such waters are the great deep And the wicked are like the raging sea c. Esay 2. That God permits the ungodly world unto their own lusts and the accomplishment of their iniquity appears Psal 69.27 Add iniquity to their iniquity and let them not come into thy righteousness Rom. 1.27 They received in themselves the recompence of their errours Esay 24.20 The transgression of the earth shall be heavy upon it Hence the same word which signifieth iniquity signifieth also the punishment of it Gen. 4. Mine iniquity is greater c. When the patience of God is wearied and casts the iniquities he bare upon the Authors of them The Lord lays hold on men while his patience is not over-born He lets them fall from one wickedness unto another for as the righteousness it self is added unto righteous men Psal 24.5 as the crown of Righteousness 2 Tim. 4.8 So unrighteousness and iniquity in the fulness it is added unto those who love it and practise it Rom. 6.19 Mysticé Observ 1. There is a world of ungodliness wherein the wicked and ungodly of the world lie Joh. Observ 2. The Lord brings in the floud upon this world Esay 26.5 6. Exhort 1. Let us build our selves an Ark. Exhort 2. Let us strive to save our selves Motive The Grace of God is sufficient to save many yea to save all Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the kingdom shall be the kingdoms of the Lamb. 2. De facto howsoever the Grace of God be sufficient to save all though the spiritual Ark of the Church be capable and large enough to receive all yet only a few shall be saved Observ 1. The righteous shall be saved though all the world beside perish Observ 2. The Salvation is in Noah's house when all the world is drowned Esay 30.15 Observ 3. The Lord will save his Preachers of Righteousness in the time of the over-flowing scourge Dan. 12. Observ 4 There shall never be an utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universal destruction of man-kind Though the Lord bring in a floud upon the world yet he will save his Noah's Shearjashub Esay 7.3 See Notes on Jer. 31.7 Observ 5. A few righteous men yea one righteous Noah is of more value with God than a whole world of ungodly men Ecclus 44.17 And there is great reason for it for God being by nature most righteous c. See Notes an Matth. 8.25 Whereas in the ungodly world the reason is different in respect of both For the image of God their Maker which consists in Righteousness that 's absent And iniquity is present which intervenes and hinders the mercy of God Esay 27.11 it is a people c. Exhort Let us save our selves from the crooked and perverse generation that we may be thought worthy to escape in this time of the over-flowing scourge How justly may we fear that which our Lord expresly denounceth unto this Generation 'T is true we have the word and they had the word and eight preachers of Righteousness succeeding one another but how many did the eight preachers win unto God How many did the eighth preacher Noah gain A few even eight souls were saved 1 Pet. 3.20 He saved his own soul by his righteousness Ezech. 14.14 and he saved his own house Heb. 11.7 He preached one hundred and twenty years And we have had the word God hath given the word and great hath been the company of the preachers And what do we but as they did eat and drink How many do the many Preachers win unto God by their Righteousness Sign Are not the very tokens of those times upon us Matth. 24.37 They ate they drank i. e. were toti in his Observ 1. The direful increase of ungodliness and ungodly men in comparison of the righteous The Serpents seed multiplyed it self into a world of ungodly men The holy Seed was all contained in one family If we look from the beginning we shall find that the children of Cain were more numerous than the children of Seth. For Lot and his two daughters and they none of the best we have all Sodom and Gomorrah with the other Cities of the plain For two true spies ten false Numb 13. For one Prophet of God Eliah four hundred and fifty Prophets of Baal and four hundred Prophets of the Groves 1 King 18.19 And for one Michaiah four hundred false Prophets who prophesied lyes The Prophet Esay compares the Church to the shaking of an olive tree and a few grapes left on the vine after the vintage is ended Esay 17.6 and 24.13 And they who enter into Sion are one of a City and two of a tribe Jer. 3.14 Amos 3.12 The Shepherds save only the two legs and the piece of the ear Those who walk as Noah did with God in the ways of God's Commandments who hear and obey him when the whole body besides is devoured by the adversary the roaring Lyon There was only one thankful leper for nine ungrateful Luk. 17.17 Matth. 7.13 Wide is the gate and broad is the way that leads us to destruction c. If we believe this we will every one strive to be of those few A few names were found in Sardis who had not defiled their garments Revel 3.4 And a few that is eight souls were saved by water 1 Pet 3.20 When the Lord brought the floud upon the world of the ungodly Repreh This is the rather to be taken notice of for the conviction of their madness and folly who think they may and
next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that cometh unto me I will in no wise cast out So that Book which we call by the name of Ecclesiastes which is Solomons saith the Chaldee Paraphrast is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine which in the Hebrew is used for the Neuter Yea Christ himself who is the first born Son of God is often in Scripture understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom or wisdoms and according to the same similitude he is called Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. So when we read of him in the Old Testament under the name of Saviour or Salvation the Greek Interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Salutare in the Neuter according to which old Simeon in his nunc dimittis speaking unto the Father of Christ the Son Mine eyes saith he have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy salvation meaning Christ Thus also the Angel saith unto the Mother of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That holy thing that shall be born of thee or is born in thee shall be called the Son of God Luk. 1.35 And the Reason may be 1. partly because divine and spiritual things are not varied by Sexes as natural and bodily things are for in Christ there is neither Male nor Female Gal. 4. 2. Partly to comprehend more expresly all kinds sexes and conditions and states of men women old young rich poor Jew Gentile bond free be he what otherwise he can be a Saint of God is born of God And other places of Scripture agree hereunto so Rom. 9.26 They are called the children of God saith St. Paul to the Saints Gal. 3.26 and the children of light 1 Thess 5.5 that is of God 1 Joh. 1.5 and born of God 1 Joh. 2.29 and 3.9 I your father and you all my sons and daughters saith the Lord Almighty 2 Cor. 6. beside many the like places so that it will not be needfull to insist longer in the proof of so known and manifest a truth but rather to enquire into the causes of this spiritual birth which are considerable in regard of God and the Saints themselves 1. In regard of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem let us make man import that the whole Trinity was employed in the making of the greater and the lesser world Even so in the spiritual birth which as the Apostle intimates 2 Cor. 4.6 was typified by the Creation of the world all the persons of the Trinity are taken up These are the Creators which the Wise Man bids us Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the dayes of thy youth for the word is plural in the Original Eccles 12.1 The Makers of Israel Psal 149.2 for there also and elsewhere the word is plural Confer Job 35.10 Isa 54.5 For according to the Oeconomy and administration of these three Kingdoms observed by Irenaeus God the Father begets his spiritual sons and daughters for is not he thy Father that bought thee and hath not he made thee Deut. 32.6 And hiving promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my Father worketh hitherto saith the Son of him Joh. 5.17 Now the Son comes forth attended by these children born given and brought unto him of his Father and offering them again unto his Father saith St. Cyril with these words Behold I and the children which God hath given me Isai 8.18 which the Apostle quotes and applyes expresly unto God the Fathers bringing of those his children who are born of God unto his Son Hebr. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 for they grow up unto him in all things from new born babes 1 Pet. 2. unto perfect men Ephes 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a Man beget a man as the Philosopher speaks so God and his Minister beget the new Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods co-worker or workman together with God yea he is said to be the Father of those who are born of God and begotten by his Ministry For as wicked men are the Sons of Men and of the Devil for so in so many words the Sons of Eli were Sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews that he knew they were Abraham's Seed yet saith he ye are of your Father the Devil So on the contrary the children who are born of God are also the children born of the Minister for so St. Paul calls Onesmus Phil. 10. and Timothy his Sons 1 Cor. 4.15 and saith he begat all the Corinthians through the Gospel That 's the Seed out of which the Saints of God are begotten and born for they are not born again of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the operation of the Spirit of God Zach. 4.6 which moves upon this Seed in this new Creation and spiritual birth as once it moved upon the confused Seed of the world in the old Creation and like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions the new man in those who are born of God And as in the forming of an Embrio in the womb the first form is abolished and then another introduced and as we put out of the wax the old impression of the seal before we seal it anew so also in the forming of the New Man in those that are born of God the precedent form is wrought out of them and they wrought unto an inconformity with this world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 But are transformed by renewing of their mind Rom. 12.2 And as he who hath begotten them and called them is holy so are they holy also in all manner of conversation And these are the causes of this spiritual birth in regard of God 2. The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. By Faith in Christ we become born of God For as many as receive him to them he gives power to become the Sons of God even to them that believe on his Name who are born not of blood nor of the will of man but of God Joh. 1.12 13. so that the Saints are all the children of God by faith in Christ Jesus Galat. 3.26 Yea Faith in Christ is so necessary to the spiritual birth that these two phrases the Saints to be in the Faith and Christ the new birth to be in the Saints are taken
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
the flesh because they are bred in us and agree well with our corrupt nature they seem to be our friends but they can never be made subject to the Law of God and therefore they are indeed enemies of God and our enemies Thus the water of the Fountain Styx differs neither in colour nor scent from other water but if it be drunk 't is deadly The like we may conceive of our dangerous and hurtful lusts how friendly and agreeable to our nature so ever they appear unto us Wisd 1.14 15 16. Thus on the contrary we take that for our enemy which is indeed our friend thus the Law of God is indeed our friend and we ought to consent and agree with it that it 's good and of this our Saviour speaks Matt. 5.25 Agree with thine adversary while thou art in the way with him And they are our true friends which reprove us and bring us to accord and agreement with the Law of God Levit. 19.17 And therefore the Saints of God because they further one another to such concord and bring one another into friendship with God they are called friends 1 Joh. Thus we hate the Law when it reproves us for our misdoings for howsoever veritas lucens amatur surely the light is good Eccles yet redarguens odio habetur a scorner hates him that reproves him Amos 5.10 Thus Gods Truth and the Preachers of it are taken for enemies Art thou he that troubles Israel 1 Kings 18.17 and hast thou found me O mine enemy saith Ahab to Elijah 1 Kings 21.20 and 22.8 I hate Michajah because he prophesieth not good concerning me but evil Am I become your enemy because I tell you the truth But we need not seek Examples so ancient O the gross mistake of this otherwise most knowing age we are commanded to hate our inward enemies and these we love we are commanded to love our outward enemies and these we hate O but we have found out a devise to save our selves from that imputation of hating our outward enemies entitle them to God feign them but Gods enemies and then hate them persecute them c. See Notes on Matt. 8.25 The world is a troublesome and importunate and implacable enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Beelzebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Devil a roaring Lion Yet the world is a weak enemy the flesh is weak if for us and as weak if against us for to be fleshly and to be weak they are all one The Aegyptians are men and not God their horses are flesh and not spirit Isai 31.3 Observ 1. The wonderful power imparted unto the Saints that are born of God they fight with the world and prevail Observ 2. It is no good argument then of a perfect regenerate man that the spirit lusts against the flesh c. that he would do good c. The Apostle applyes this measure to little children Gal. 4.19 and 5.17 Observ 3. This is a certain and infallible sign of a regenerate man and that Christ is born in us and that we are born of God when we overcome the world Observ 4. This is a certain proof and demonstration of our spiritual resurrection from the death of sin into the life of righteousness for as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 so the Saints by following him therein Consol But alas may the poor dejected soul say I find my self too weak to withstand so strong enemies yet despair not The Saints out of weakness it self were made strong and waxed valiant in fight But I am overcome by every vain desire Hast thou at least a desire not to be overcome Hast thou a desire to conquer persist and continue in that desire and good will and God will add power The people shall be willing in the day of thy power Psal 110. Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 yet even that good will is born of God 't is a Grace and God gives Grace for grace the grace of power and strength for the grace of good will But alas I have many enemies and now I revolt from them they are more exasperate more fierce against me As when the Jews revolted against the Chaldeans or Aegyptians they were the more eager to bring them under again And thus I find it in my soul I have Chaldeans and Aegyptians there devils and sins and their lusts which fight against my soul so that I may cry out as the Prophets servant did when he saw the Syrians or Aramites encompass the City 2 Kings 6.15 for even such Aramites encompass my soul What Aramites are they pride and haughtiness of spirit and deceit and the curse which attends these so Aram signifieth The Prophet David complains of these spiritual Aramites Psal 10.1 6 7. The ungodly is so proud that he cares not for God nor is God in all his thoughts his mouth is full of cursing deceit and fraud Against these he prayed and so do thou Let not the foot of pride come against me nor let the hand of the ungodly cast me down And then fear not the Aramites if thou be one of Elisha's servants Elisha's no I am a servant of the Lord Jesus Christ Why that 's the true Elisha God the Saviour so Elisha signifieth Art thou his servant The Lord open thine eyes and thou shalt see that there are more with thee than are against thee vers 17 18. Do thou also pray unto the Lord and thou shalt see thine helpers so the Prophet did Psal 55 11-18 You tell me of David David had his falls and foil'd he was by his spiritual enemies more than once True he was so but he was foil'd that thou mightest not be foil'd he sinned that thou mightest not sin And therefore St. John 1 Joh. 1.10 having said if we say we have not sinned we make him a lyar and his word is not in us he presently adds 1 Joh. 2.1 My little children these things write I unto you that you sin not The foils of David and others of Gods Saints they are left like Sea-marks that we might not shipwrack our Faith either on Sâ—ylla or Charybdis presumption or despair Besides though it be true that we have all of us our weaknesses God help us yet is it not possible that we may attain to as great strength as David had Is it presumption to hope for it It is a promise to be performed in these last days Zach. 12.8 And he that is feeble among them shall be as David at that day and the house of David shall be as God c. But alas I find it not so Lean upon the Lord and thou shalt renew thy strength it is a promise Esay 40.31 But they that wait upon the Lord shall renew their strength they shall mount up as Eagles they shall run and not be weary and they shall walk and not faint
But the Apostle tells us That the flesh lusteth against the spirit And so it will do But to whom doth the Apostle write so Is it not to the Galatians they were as yet little Children young and weak ones Gal. 4.19 And doth not the Apostle say That the spirit lusts against the flesh Yes but I find a strong inclination to my former lusts and would gladly do them Yea but follow thou the lusting of the spirit and by that means thou mayst not do the things that thou wouldst Thou wouldst hate thine enemy and because hatred is universi generis thou wouldst hate all that belong to him even to his beast Exod. 23.5 If thou seest the asse of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him walk in the spirit and follow thou the lusts of it and thou shalt not fulfil the lusts of the flesh But alas I have tryed often and have been often foiled God sometimes suffers the weak silly man to fall that he may know how weak he is in himself and may seek his strength in God Thus Peter was over hardy and presumptuous of his own strength he would dye with Christ that he would And therefore the Lord suffered him to be foil'd and be afraid at the voice of a silly maid Thus a wise Commander in war will cause some cowardly Lubbar to be well cudgelled and beaten that he may find his strength But thou art yet but a child and therefore though thou be foiled yet there 's pardon for thee So our Apostle assures thee 1 Joh. 2.12 I write to you children that your sins are forgiven you The Lord expects no more of thee than thou art able to do and though he set thee to fight with a stronger enemy than thou art able at present to grapple withal yet be not dismayed what thou canst not do he 'l do for thee for he knows well what thou art able to do and will not suffer thee to be tempted above what thou art able and as the child is so is his strength Judg. 8.20 21. There Gideon bad his son Jether fall upon the two Kings of Midian but Jether was afraid saith the Text because he was a child The two Kings of Midian now terrifie thee Midian who are they the false judgement these Midianites are a very potent people the young children of God are extremely afraid of them they fear the false judgement of the world they stand much upon their reputation in the world especially they fear the two Kings of Midian who are they Zeba and Salmunna i. e. killing and bloudy zeal and commotion and tumult two terrible Kings that now reign and thou art afraid of them because thou art a child but Gideon pardons thee he who breaks and destroys Midian so Gideon signifieth and when he bids thee kill them he doth it himself Esay 9.4 And as he doth so do thou likewise consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your mind Heb. 12.3 But I shall one day perish before mine enemy as David speaks despairingly then what shall become of me The Lord whose Soldier thou art he takes notice of all and every one who fights his battles And indeed I fear they are not so many but that they may be easily noted by him who tells the number of the stars and calls them all by their names Thou art enrolled in his matricula Though thou dye in his quarrel and thine enemy be not throughly overcome yet it is the Soldiers honour that he dyed fighting the crown of life is laid up for thee I have fought a good fight saith the old Soldier I have kept the faith Henceforth there is laid up for me a crown of righteousness which God the righteous judge shall give me at that day and not only to me c. 2 Tim. 4.8 Mean time thy name is written in the Book of the Lords war and warriours Numb 21.14 In the book of Jashar among the righteous And comfort thy self and others with these words 3. This is the victory that overcomes the world our faith This is somewhat an hard saying and will require some explication of two terms what 's meant 1. By Faith 2. Victory 1. Faith is here not abstractly and nakedly to be understood but concretely as joyned with hope which we call confidence and with patience and other graces annexed thereunto And thus the Apostle understands it Cast not away your confidence which hath great recompence of reward for ye have need of patience Heb. 10.35 36. Confidence is compounded of Faith and Hope And as the Apostle here understands it it includes patience also And where Faith is called a shield Ephes 6. It 's not properly to be understood of Faith but as concrete with patience whose property it is to defend and keep possession of the soul as our Saviour speaks In patience possess ye your souls Luk. 21.19 Thus where it is said be faithful unto the death and I will give thee the crown of life patience is involved in Faith whose property it is to endure vincit qui patitur This Faith is said to be the victory a speech which according to us seems very improper The meaning is Faith is the cause of the victory Faith is the weapon the Saints use for obtaining of the victory 1. I shall make proof of this point 2. Shew the reason of it 3. Answer an objection 4. Lastly make use of it to our selves 1. The proof of this is evident as by other places of Scripture so especially Heb. 11. which is a list of all the notable Captains and Soldiers of the true Josuah who by faith overcame kingdoms wrought righteousness obtained promises waxed valiant in sight put to flight the armies of the Aliens 1. They overcame kingdoms typified by all those seven Kingdoms in the Land of Canaan overcome by Josuah Thus as the Heptarchy in this Land was reduced to the soveraignty and dominion of one Kingdom so it is in this our Land when the seven Nations the Heptarchy is subdued in us when the many Lords that have ruled over us are now subdued and all brought under the subjection of one King then the Lord our God and Christ is all in all then his Kingdom is come and his will is done Esay 26. therefore 't is added they wrought righteousness Thus when the Lamb hath overcome the kings Apoc. 17. 't is added that they who were with him were called and chosen and faithful 2. The reason of this will appear from the consideration of that power which is imparted unto the Saints of God through Faith in Jesus Christ vers 5. for whereas all power is given to the natural Son of God Jesus Christ Matth. 28. So that he is equal with God Phil. 2. and so the Jews themselves argue Joh. 5.18 He said God was his Father making himself equal with God Hence
him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what
condition they are how far distant from what they ought to be whose children they be for if such as love their enemies c. be the children of our father c. undoubtedly it must follow that they who hate them c. must be the children of the Devil himself We all I hope aim at an honest good godly true Christian peace Now beloved I beseech you consider is it ever possible to be obtained otherwise than by Gods way Is not he the only Author of it The God of Peace and Love and Holiness and Truth and Righteousness that 's Gods way for the obtaining of peace even the way of Righteousness the way of Love that most excellent way Repreh The gross folly of some who part with their souls even for a thing of nought Judas sold Christ for thirty pieces doest not thou for less Esau his birthright for a mess of pottage Lysymachus for a draught of water yielded himself to the Scythians Postquam frigidam biberit quam brevis voluptatis causâ quantam deposui foelicitatem A man will not part with his Natural life but upon good terms Confer Act. 20.24 Job 13.13 Esth 4.16 Phil. 2.30 how much less his Spiritual We may stop the fury of unreasonable men but how pray to the Lord to deliver us out of their hands to break their teeth in their jaws NOTES AND OBSERVATIONS UPON ROMANS XII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si fieri potest quod ex vobis est cum omnibus hominibus pacem habentes If it be possible as much as lieth in you live peaceably with all men AS all the Prophets foretold our Saviours coming in the Flesh but especially the Prophet Esay and therefore the Church hath appointed that Prophesy to be read all the dayes of Advent before the day of his Nativity So all the Apostles bear witness that our Saviour is come into the Flesh but especially St. Paul and therefore the Church hath appointed his Epistles to be read all the dayes after his Epiphany or manifestation unto the Gentiles And that the rather because St. Paul was the Apostle of the Gentiles and had the care of all the Churches and he most of all the rest declared unto the World the Christian Faith Which Faith according to the joint consent of all the Antients that I have read was signified by that Star which lead the wise Men unto Christ The blessed Apostle therefore having in the Epistle on the Feast of the Epiphany like the Orbis deferens presented unto us the Body of this Star this Faith that leads us unto Christ Eph. 3.8 9. Vnto me who am less than the least of all Saints is the grace given that I should preach among the Gentiles the unsearchable riches of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make all Men see or enlighten them in this mystery vers 12. in whom we have boldness and access with confidence by the Faith of him As in that Epistle he shews the Body of this Star so in all the following Epistles after the Epiphany he shews the rayes and beams of that Star in love in patience in humility in prayer in diligence at our calling c. And in this Epistle for this day especially in PEACEABLENESS which in general is union and agreement for so the Etymologist tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit together in one and therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a relative and in reference unto another whether it be our selves when the war of our affections and lusts is ended for so Esay 32. Or 2. Whether that other be God for so Rom. 5. Or 3. Whether that other be all other Men besides our selves And this peace especially is here meant which yet supposeth the two former 't is the Center of the Epistle for this day and whatsoever lines are on the one side or on the other of it hither they all tend and here they rest That if it be possible have peace with all Men which is a precept conditioned and limited 1. The precept is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have Peace or to exercise Peace so Castallio turns it Pacem exercete for 't is not a bare being content to have it but to endeavour also to get it So the Syriach turns the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacem componite facite or colite So Junius and Budaeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacare in pace continere The precept of making Peace is specified and enlarged by the object and universality of it it must be with men and with all men the Syriach hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Man Which precept because it is a kind of Covenant Selectae Leges in Pactum which lies not in the power of one party alone to fulfil Pactum est duorum pluriumve in idem placitum consensus unde etiam Pacis nomen appellatum A Covenant is the consent of two parties or more to the same thing whence the name of peace is derived Hence it requires to the fulfilling of it a caution and proviso in respect of both if it be possible as much as lyes in you c. The duty then commanded by this precept is Peace which is Tranquillitas ordinis cum omni homine ordinata Concordia saith St. Austin An orderly agreement of Men one with another Alstenstag Pax. And he proves it thus Vbi non est ordo ibi confusio ubi confusio ibi pacis perturbatio Order then it must be for where there is no order there is confusion where there is confusion there is disturbance of Peace Where there is strife and contention which is opposite unto Peace there is confusion saith St. James chap. 3. God is not the Author of confusion but of Peace 1 Cor. 14.33 Which I note the rather lest any disorderly and confused union should shelter it self under the name of peace Est enim quaedam pax malorum quae opponitur paci bonorum Saith the same Father The Peace here meant must not be such for that 's alwayes coupled with righteousness as Psal 58.10 Righteousness and Peace kiss each other So Rom. 14. Righteousness and Peace or with truth Peace and truth in my dayes Peace and pureness Jam. 3. And therefore 't is noted by the Apostle that Melchizedec King of righteousness was also the King of Peace Heb. 7.2 And that the very same Peace is here to be understood appears by the same Apostle Hebr. Follow Peace with all men and holyness This union and agreement proceeds from love which being two fold 1. Complacentiae of delight 2. Or Benevolentiae of good will 1. That whereby we love and affect one another Quia bonus Because he is already good and so love his virtuous and lovely qualities and conditions Or else 2. That whereby we love another Vt sit bonus that he may be good though he be bad and so love his Person not his qualities and
fornication is called folly 2 Sam. 13.12 and it makes a man a fool Thus Ammon deceived by that lust was one of the fools of Israel vers 13. Nay youthful lusts transformed Rehoboam into folly it self whom the wise man calls the very foolishness of the people Ecclus. Seeing therefore the danger of being deceived by our deceitful lusts is so imminent and the danger unto which that deceit exposeth us of so great consequence and the folly accompanying both so infamous and shameful it concerns us all very nearly to look about us for some Helps or means whereby we may discover and escape the deceitfulness of lusts And these we must proportion according to the progress of erroneous lusts in our soul and trace them from the understanding to the will and the affections as the plaster must be made equal to the sore 1. Since therefore the deceitfulness of lusts in the understanding proceeds from the similitude of things when we apprehend one thing under the shew and appearance of another It 's necessary that if we would not be deceived we first of all know the difference of things one from another as also the difference of those who present them unto us which because it is exceeding difficult partly by reason of the things themselves being many and obscure partly by reason of Satans subtilty that grand impostor who deceives all the world and partly by reason of the malice and craft of wicked men and deceivers and partly by reason of our weakness and want of judgement The only safe way is to lay aside all humane malice deceit and hypocrisie and to adhere unto the word of God that word of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sincere milk that deceives not And the Spirit of God that Spirit of Truth which accompanieth the word of Truth which will lead us if we obey it into all truth whereby we shall learn our selves and our own lusts and distinguish natural from unnatural necessary from unnecessary and superfluous and not to be cozened with names whereby our lusts most-what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover their deceit To distinguish frugality and thrift from covetousness mirth from madness sociableness from drunkenness zeal from envy maintaining of our credit from vain glory and many the like Whereby also we may distinguish Satan from an Angel of light and not to be ignorant of his devices Whereby we may distinguish his ministers from the Apostles of Christ and ministers of righteousness 2 Cor. 11. a friend from him who is solo nomine amicus Ecclus. 37.1 And the Spirit of truth from the spirit of errour the truth of God from the sleights and cunning craftiness of men whereby they lye in wait to deceive Eph. 4.14 In a word that we may so grow up unto a perfect man that we may be able to distinguish and discern between good and evil Heb. 5.14 whereby the understanding is enabled to discover the deceitfulness of lusts and to direct the will which ought to follow the dictate of the understanding thus informed both in chusing and refusing and suspending chusing what is propounded as natural and necessary Though even in these we ought to have a special regard lest we be deceived for Satan and our own flesh take the most advantage to beguile us with those desires that are naturally good and therefore the Devil is not said to have tempted our Saviour all the time of his abstinence but when he hungered then and but then and not before the Tempter sets first upon him as ye shall read Luk. 4.2 3. The Will also ought to follow the dictate of the understanding thus informed by refusing unnatural and unnecessary desires and lusts of which according to the two kinds of passions in the sensitive soul the concupiscible and irascible there are two sorts for either 1. They accost us more plausibly more subtilly and slily as the Serpent encountred Eve and then the Rule is to fly youthful lusts such as are excessive eating and drinking and other lusts of the concupiscible Col. 3.5 fornication uncleanness c. such as commonly youth is addicted unto and such as set upon us in our nonage of Christianity Thus Joseph fled the solicitations of his Mistris for of this our first Mother was deceived by staying and entertaining long conference with the Serpent and it may be our own case For I fear lest by any means as the Serpent deceived Eve through his subtilty so our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be corrupted from the simplicity that is in Christ wherefore let us follow the wise Mans counsel Ecclus. 18.30 Post concupiscentias has non eas c. Go not after thy lusts but refrain thy self from thine appetites fly from sin as from a Serpent 2. Another sort there are of the irascible and they encounter us more forcibly and violently such as variance envy wrath strife c. Col. 3.8 then the Rule is to deny ungodliness and worldly lusts Tit. 2.12 't is the best manners in this case to be unmannerly with them to be blunt and downright to entertain them roughly be angry and sin not as Elisha gave order that they should shut the door against the messenger of Jehoram sent to kill him 2 King 6.32 for saith he Are not his masters feet behind him So when anger desire of revenge contention or strife these or such like messengers of Satan are sent to buffet us and take away our spiritual life in us O shut the door of the heart out of the which they come Matth. 15. upon them are not their masters feet behind them Therefore saith the Apostle be angry and sin not let not the Sun go down upon your wrath for are not their masters feet behind them Give not place to the Devil he comes after it they come to take away thy head Christ from thee 1 Cor. 11. For the direction of the third act of the Will which we call suspension we have need of patience to beware of all the assaults of our deceitful lusts even the word of the patience of Christ which is the true Cross of Jesus Christ whereby the violence and tumult of all impetuous and unruly affections and lusts are quelled as at the Word of Christ the wind and sea obeyed and there followed a great calm yet so that we confess that our deceived heart hath caused us to err We have been foolish disobedient deceived serving diverse lusts and pleasures We have erred and strayed from thy wayes like lost sheep wherefore we beseech thee O Lord that thou wilt be pleased to bring into the way of Truth us and all such as have erred and are deceived that we may return unto the Shepherd and Bishop of our souls Grant this O Father through Jesus Christ who is the Way the Truth and Life to whom with Thee and the Holy Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON EPHESIANS V. 1. 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Be ye therefore followers of God as dear children IT was a duty of high nature which St. Paul exhorted us unto lately To abound in walking and pleasing God but here behold an higher which may be a reason of that Be ye followers of God as dear children Which Duty that we may the better understand we must take a general and cursory view of the whole Epistle it consists of six Chapters and is Didactical or Doctrinal Protreptical or Hortatory 1. The Doctrinal part is in the three first Chapters declaring what God hath done for us 2. The Hortatory part is contained in the three last Chapters inciting and stirring us up to those duties which we ought to return back to God The Text is seated in the latter part and of that toward the centre and middle of it somewhat in respect of place but more in regard of the scope and argument of this latter part which mainly drives at the imitation of God most of the neighbouring fourth Chapter before and of this fifth Chapter being either the same Exhortation with the Text or somewhat conducing thereunto as why wherein how and by what means we may become followers of God I will not weary you with a long Analysis or resolution of it though I am well assured it is as necessary and profitable for the full and distinct understanding of the Scripture as others think it tedious and needless witness our present Text which most of the Expositors that I have read infer immediately and only from the last verse of the former Chapter whereas they might have looked further backward and considered that our Apostle in the fourth Chapter set the Ephesians like Noah to look back upon the old world the condition of the old man and that not only in themselves as vers 14. for so they would not have loathed it enough but in other Gentiles also vers 17 18 19. And 2. To look forward at the new world the qualities of the new man and as they had been taught of Christ in resemblance to a garment to put off the whole old man and put on the whole new man and both first in general from vers 20. to 24. and then to put off some special and principal parts of the old man from vers 25. to 31. and to put on some principal parts of the new man vers 32. and then he infers the conclusion of all thus If ye have learned of Christ to put off the old man and all the parts of it and to put on the new man and all his parts then be ye followers of God But this ye have learned The reason of the consequence or why if we have thus learned we should be followers of God is because to put on the new man which cannot be done without putting off the old and to be a follower of God what is it but to be framed and fashioned according to God I have brought you to the Text which is an Exhortation to the following of God it contains in it these Two points 1. We ought to be followers of God 2. We ought to be followers of God as dear children To imitate or follow in a large notion is to express represent or counterfeit any thing for of so large a signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Poets and Painters and other Mimicks who anciently counterfeited the voices of beasts and notes of birds might be said to imitate them But more strictly the word is taken in a moral signification to resemble and express the manners life and actions of another which many be two ways done either 1. From intention of seeming only to be such as another is in life and actions Such is a Player on a Stage and such is the hypocrite in Religion Such counterfeits ye read of Luk. 20.20 Or 2. From an inward principle and serious purpose of being such as another is Thus St. Paul imitated Christ and here exhorts the Ephesians and us to be followers of God In the imitation or following of God two things must be considered 1. The exemplar or pattern to be imitated or followed 2. The resembler or follower of that example and pattern 1. The exemplar or pattern also to be followed may be two ways understood for we may conceive by it Either 1. The person at large to be followed as Paul or other Governours of the Church Or 2. The thing wherein that person is to be followed as the Governours of the Church are to be followed in their faith Heb. 13.7 And St. Paul in all his ways which are in Christ 1 Cor. 4.16 17. Thus God is the pattern to be followed That wherein he is to be followed is that wherein his image principally consists and that wherein a man may be said to be like unto God and that is in knowledge Col. 3.10 and in righteousness and holiness of truth or true holiness Ephes 4.24 Would not a man think it strange to find this image of God spoken of expresly by an Heathen Philosopher He is not in vain called Divine Plato in whom among many other sayings worthy a Divine ye may find this about the midst of his Dialogue Theatatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness and similitude of God is to be righteous and holy with wisdom The very same which the Apostle speaks in places before named 2. The resembler and follower of this example and pattern is such an one as endeavours sincerely to conform the whole inward and outward man unto his glorious pattern 1. He is inwardly conformed hereunto 1. In the ruling part of his soul both mind and will 2. In the servile part of his soul And this is done these three ways of which we often read viâ Illuminativa by way of Divine Illumination Purgativa by way of Purgation And Vnitiva by way of Vnion These three the holy Ghost may seem to have pointed at 2 Chron. 4.2 8. 1. The enlightning of the soul aimed at in the Candlesticks vers 7.2 The purging of it signified by the molten Sea and ten Lavers vers 2.6 3. The Union in the ten Tables and Bowls 1. The first of these is light for even as God when he made the outward world He commanded the light first of all to shine out of darkness So also when he makes the inward world he begins with light The Apostle observed it 2 Cor. 4.6 God who commanded the light to shine out of darkness shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2. This Divine and glorious Light of Knowledge the understanding receiveth from the Sun of righteousness as we receive the Sun-beams in a glass and as these beget a resemblance of the Sun from whence they come so these heavenly rayes beget a likeness and resemblance unto God whence a follower of God becomes renewed in the spirit of the mind Eph. 4.23 that is renewed in knowledge according