said seeing ye shall see and not perceive yet this blindness proceeds from themselves Act. 28. and then it is just with God to give them up Observ 2. Note the reason why Gods Kingdom comes not in these last dayes but the Devils Kingdom that prevails and is set up almost universally The true reason is the want of Faith men believe not I know well we all boast every one of his Faith See Notes on James 2.21 The world is full of such a false Faith but where is that Faith whereof the Lord said Luk. 18. Men believe not the great design of God Amos 9.8 See Notes on Zeph. 1.7 Thus because men believe not the Lord works his work he sends the Chaldeans See this in some Examples Covetousness prevails c. Repreh The great unbelief in these last dayes the Lord as he works a work of judgement and wrath and that in our dayes so he works a work of mercy and grace in our dayes also And what is that work of Grace This is the work of God that ye believe Joh. 6.29 This work wrought in us is imputed and ascribed unto us 1 Thess 1.3 Your work of faith and therefore it is Gods command unto us that we believe in Christ 1 Joh. 3.23 Now what is that which we are to believe 1. That God gives us the Eternal Life Tit. 1.2 1 Joh. 2.25 2. That the sin which intervenes and hinders us from the Eternal Life is done away or doing away through Jesus Christ This object of our Faith is proposed unto us vers 38 39. Exhort Take heed what we hear See Notes on Hebr. 2.1 Observ 4. The Rabbins in the end of the Books of Holy Scripture are wont to write these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and of good courage It is the common and most usual farewell among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek so in the Latin Vale i. e. properly be strong be valiant Ye believe through Christ his merit and his power and efficacy the remission the putting away of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vale It is the Apostles method 2. Pet. 1. ye have obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add to your faith vertue Exhort Believe the remission of sins it 's the glad tidings which the Apostles bring The Gospel of remission of sins was preached to the Antiochians Who were they in their mystery Who else but such as were contra currus averse and opposite unto the chariot of war they were peaceable men and the Doctrine of Peace was to be preached unto the house where the Son of Peace was and therefore the Apostle calls them Men Brethren Abrahams argument unto Lot Gen. 13. Acts 13.26 Men and Brethren Children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent They walked in the steps of Abrahams Faith Some Additional NOTES on ACTS 13.38 39. With a Conclusion of this Third Volume in an humble Prayer to God in the words of the AUTHOR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THese words are part of a Sermon of the Christian Faith preached by the Apostle The Analysis see before and in Zeph. 1.10 His doctrine is touching the remission of sins cleansing from sins The Author of both Means of obtaining both His Application is 1. Instruction 2. Commination 1. Instruction that by David is meant Christ. 2. Commination that we take heed All which are comprised in these Axioms 1. Remission of sins is published by Christ to believers 2. We cannot be justified from sin by the Law of Moses 3. Every one who believes in Christ he is justified from all things from which he could not be justified by the Law of Moses 4. The Commination with Exhortation followeth That we take heed lest upon our unbelief and disobedience that befall us which is spoken in the Prophets 1. That Remission of Sins is published by Christ and that we cannot be justified from sin by the Law of Moses is agreed upon by all but how every one who believeth is justified from all things from which he could not be justified by the Law of Moses This I doubt is not believed by all though it be necessary to be known to all I shall therefore spend no time in handling the two former but speak only of the latter and the Commination and Exhortation 3. Every one who believes in Christ is justified from all things from which he could not be justified by the Law of Moses Quaere 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 1. Vulg. Lat. hath remissio peccatorum annunciatur ab omnibus 2. Interlin Peccatis 3. English Manuscript from all sins 4. I conceive it 's better read in the largest sence all things because hereby may be understood all whatever the believing Soul is justified freed and cleansed from See Notes on Job 19.25 but so that principally also sins be here meant which are the true evils and causes of all the penal evils for so Matth. 1.21 Rom. 6.7 3. The Law of Moses We cannot be purged by the Law of Moses The Law of Moses is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction we read of a three-fold Law 1. The Law of Man as the Law of the Medes and Persians 2. The Law of God which is the Law 1. Of the Father by Moses 2. Of Christ Gal. 6.2 3. Of the Spirit of Life Rom. 8.2 3. The Law of Sin Rom. 7. Reason 1. In regard of the Law of Moses which consisting in Carnal Ordinances is weak Hebr. 7.19 it makes nothing perfect and 10.4 impossible by it to do away sin Reason 2. In regard of Christ and of the Law of the spirit of life which is in Christ Jesus our Lord. Reason 3. In regard of Faith Rom. 8.3 4. 1 Joh. 5.4 Observ 1. An unbeliever is an unclean an unjust person he hath not received the justifier and cleanser Tit. 1.15 16. where defiled unbelieving and disobedient are all one quae immergunt homines in perditionem Observ 2. Moses is commonly rendered drawn out of the water Vide Onomasticon Exhort To believe in Christ Joh. 1.12 Rom. 3.28 and 5.1.9 1 Cor. 6.11 Gal. 2.16 for so a man is justified by the faith of Christ and 3.2.24 Reason Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 The Apostle there puts the difference between the righteousness of the Law and the righteousness of Faith and makes Moses in whom the Jews trusted the Umpire and Arbitrator between them The Law saith He that doth shall live The
uncurbed and without a law and we are true Horites free to commit sin without the check of the Law Doubtless if so we are in a far worse condition than this man in the Text was we must confess we are alive selfness vitious selfness yet lives in us without the check without the instructions of the Law This man could say I was alive once now I am not I was alive once without the Law But we must confess to our own shame that we yet live without the Law Observ 3. See the condition of thousands who think themselves extreme happy men when yet of all other they are the most unhappy they think themselves the freest men when they are the most arrant slaves They have a name that they live when yet they are dead This hath been the errour of divers before our time and may be likewise our errour What an high opinion did the Corinthians conceive of themselves for whereas commonly we think highly of our selves out of a supposed worth in our selves which yet we refer not unto God the Author of it and all good but ascribe it to our own merit yea oftentimes we boast of a false gift which indeed we have not but imagine our selves to have and upon these groundless foundations despise others All these ye find together in the Corinthians 1 Cor. 4.7 8. who makes thee to differ from another and what hast thou which thou hast not received now ye are free ye reign as kings without us This was the estate of the Church of Sardis Revel 3.1 I know thy works that thou hast a name that thou livest and art dead And the like we read vers 17. of that Chapter of the Laodiceans Thou saidst thou art rich and encreased in goods and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked These are dangerous mistakes which arise from our first birth from our earthly carnal and sensual life The Apostle tells us of two births which have proportionable lives Gal. 4.22 I am not ignorant what high thoughts the most of us entertain of our selves out of self-love we conceive our selves to be the children of the Promise and of the free-woman we live that life we should do we are rich and encreased with spiritual goods and have need of nothing we are alive Alas we consider not that the first birth must in every man precede the second Hagar must conceive before Sarah Ismael must be horn before Isaac the children of the bond-woman must be brought forth before the children of the free-woman Now because the Apostle speaking of himself who lived the true spiritual Christian life We saith he as Isaac was are the children of promise vers 28. and vers 31. We are not the children of the bond-women but of the free we oftentimes out of an overweening opinion of our selves and partial self-love put our selves into the number and name such Scriptures as are fitted to our mouths whereas indeed we are 't is to be feared many of us rather children of the Bond-woman as at this day that wild people who discend from Ismael call themselves Saracens as if they were the Progeny of Sarah Whereas indeed they are Ismaelites and Hagarens descending from Ismael and Hagar Would God Beloved it were not so But ye have seen that they of Corinth of Sardis and of Laodicea were deceived in their own estate and why may not we fear the like in our selves It is a dangerous thing to be deceived in a matter so nearly concerning us we presume that we are free and born of the free-woman and consider not that there is in us by corrupt nature a kind of wildness and loosness which we oftentimes mistake for the true freedom it is no shame for a man to acknowledge this for Zophar tells Job truth that this is the condition of all mankind Job 11.12 ye have for that purpose the description of the wild Ass Job 39.5 8. even such is the man by nature a free-born Ass This was typified by the first Child born to Abraham of the Bond-woman Hagar as soon as she conceived him she swell'd with pride her Mistris was despised in her eyes her Son proved accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wild man a wild-ass-man or a man like a wild Ass Gen. 16.12 This estate Beloved we are well pleased withal because it sutes very well with our corrupt nature and therefore Abraham in the type is said to have prayed to the Lord Ismael might live O that Ismael might live in thy sight Gen. 17.18 and this life they desire who know no better But mark what the answer of God is unto this prayer of Abraham vers 19. Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac c. So when we have such a desire as Abraham had let us remember Gods answer unto Abraham That the free woman the belief signified by Sarah she shall bring forth and then we shall be truly the children not of the bond-woman but of the free Gal. 4. ult Was Paul or who ever it was that passed through this condition unto the Kingdom of God was he alive without the Law once let me then commend two duties unto you 1. Despair of no man 2. Despise no man 1. Despair of no man what greater sinners read we of then they were who afterward proved Converts Our first Parents who not like Jeroboam caused only Israel but all the world to sin they lived without the Law once They had the Law written in their heart but 't was silent 't was dead to them and they lived without it till they heard the voice of God in the cool of the day Gen. 3. and why may not he whom thou despairest of hear the voice of the same God in the cool of the day when the heat of his concupiscence is over David then whom no man more displayed the honour of the Law nor testified more his affection unto it even he sometime lived without the Law till Nathan And why may we not hope but the same good God may send a Nathan here from whom descends every good and perfect gift Nebuchadnezzar he lived and who but he Dan. 4.30 Is not this great Babylon which I have built great Babylon and I have built it by the might of my power and for the honour of my Majesty all was his and he was for himself While he spake thus there fell a voice from heaven saying Thy Kingdom is departed from thee and thou shalt be driven out untill thou know the most high ruleth And why may not he who lives now without the correction and chastening of the Law as proud as Nebuchadnezzar be brought down and humbled like him and be corrected and instructed by the Law and put in fear and made to know that he ought not to live and reign but the most High since all those who live in pride he is
force So we read John 7.23 If a man receive Circumcision on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breaking of the Law of Moses and breaking of the Scripture is not meant only a nulling of either or making either voyd but also a violating disobeying or transgressing of the Law So no doubt it is here to be understood for v. 19. doing and teaching is opposed to breaking the Commandment 4. When Christ is said to come we may understand it either 1. Of his Personal coming in the flesh by taking part of flesh and blood as when he took flesh of the Virgin Mary or 2. Of his coming in the Spirit to his Mystical Body or any Member of it 1 Cor. 11.26 John 6.25 as 1 John 4.2 Every Spirit that confesseth c. Thus John 1.14 The word was made flesh and dwelt in us Now neither of these wayes is it true that Jesus Christ came to destroy the Law 1. Not in his Person for 1 Pet 2.22 He did no sin neither was guile found in his mouth 2. Not in his mystical body or any member of it for do we make void the Law through Faith c. Rom. 3.31 Nor is it reasonable that the Lord Jesus should come either way to destroy the Law or Prophets for 1. They cannot be destroyed but by their Contraries Since therefore the Law is holy just and good it must be destroyed by him who is unholy unjust and wicked for wickedness proceeds from the wicked saith holy David 1 Sam. 24.14 Now the Lord Jesus is so holy and just that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that Holy thing Luke 1.35 And Acts 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy and just one so every way righteous that Hos 3.5 He challengeth his enemies John 8.46 to convince him of sin in him was no sin 1 John 3.5 2. Had he destroyed the Law he had frustrated and made void the end of his coming which was to take away our sin as the Apostle reasons 1 John 3.4 5. 3. The murderer and the thief come to such an end for such an evil intent as to kill and to destroy The Lord Jesus he cometh to save and give life John 10.10 with John 12.50 4. It is the Devil's end to destroy the Law of God and the coming of the inward Antichrist The Son of Perdition is after the working of Satan c. 2 Thes 2.9 Therefore the end of our Lord 's appearing and coming is quite contrary unto that of Satan and his Son that he may dissolve the works of the Devil 1 John 3.8 Doubt Though this be true yet are there many Scriptures that seem to affirm the contrary for Jerem. 31.31 I will make a new Covenant c. Hebr. 8 7-13 John 19. It is finished Ephes 2.14 15. Col. 2.14 Acts 10.24 For Answer to these Scriptures we must know that there is 1. The Will and Law of God which we call natural as that which God hath written in the hearts of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2. That which we call positive as all Nations besides the natural Law have their civil and positive Laws 1. The former of these is altogether immutable according to which our Lord Jesus lived most exactly and destroyed not with the Prophets conformable thereunto 2. The latter is either 1. That which was revealed as a Rule for the time of God's outward worship which they call the Ceremonial Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. That which was given for the maintaining and establishing of humane Society which is called the Judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Question is therefore concerning these two latter kinds of Laws Ceremonial and Judicial 1. As for the Ceremonial Laws they were never intended to be of longer continuance than until the time of Reformation Hebr. 9.9 10. And therefore they have their name Ceremoniae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a time to endure and as they are serviceable unto the principal commandment of God which is life everlasting John 12.50 And therefore they were to have their end when the Child for whose sake they were given was grown up and become a man For an Infant hath need of swathing and swadling clouts and great care and circumspection is to be had until it be grown up according to which the Apostle speaks That we be no more as Children carried about with every wind of Doctrine c. Ephes 4. So Gal. 4.1 Now although these in their time were to vanish yet did not our Lord destroy these but himself was subject to them as being Circumcised and presented in the Temple c. 2. Nor much less destroyed he those other positive Laws which we call Judicial but was subject unto them both in his Person and in his Mystical Body for if the Civil Laws and Sanctions of men be to be obeyed by Christians As there is no doubt but they are according to Rom. 13.1 Titus 3.1 1 Pet. 2.13 14. How much more are those Laws to be observed which hath God himself for their immediate Author and Law-giver Nor doubt I but that a Christian Commonwealth ordered according to those Laws would be the most exact people in the World yea although this Law were made voyd in its time When the Jews Commonwealth for their Rebellion and disobedience was to be destroyed according to that Rule in the Law sublato principali tollitur accessorium Yet we may hence note the manifold wisdom of God and find that of the Wise-man to be most true Eccles 3.14 For howsoever the carnal Commandment might seem to have an end yet the Law of the Spirit of life into which all those Ceremonial Laws are resolved and the Law of Equity which is the principle of all judicial Laws is everlasting therefore Circumcision and the Pass-over are said to be for ever because Col. 2. Philip. 3.3 1 Cor. 5. We are the Circumcision which worship God in the Spirit Obs 1. Whence we cannot but take notice of their notorious spiritual pride who alto supercilio with great despiciency speak of the Ceremonial and judicial Laws of God not considering their own folly for every proud man 's a fool nor their own insufferable presumption that they should dare to slight those Laws which proceeded from the only wise God which every one of them have their spiritual Symbolical and Mystical Understanding such as holy David prayes to the Author of them that he would teach him Teach me not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the moral but also the ceremonial and judicial Laws whose mysteries if inquired into will exercise the most profound understanding of the wisest and best men Obs 2. Note hence the accomplishment of the Types in the Lord Jesus Christ who fulfils them How often read ye in the Book of Joshua that Joshua did
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-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
asleep All these set out the miraculous deliverance which is advanced by the address of the persons in danger to their deliverer and importunity they awakened him and petitioned unto him and by the Acts of their deliverer reproving the petitioners yet granting his fiat unto their petition whence followed the miraculous effect And this was the miraculous deliverance The event is the men marvelled saying what manner of man is this that even the winds and sea obey him So that my Text contains the Disciples behaviour in the time of this imminent danger which hath these two parts 1. The Disciples address unto Christ They came unto him 2. The Disciples importunity which is seen in two Acts one in order to the other 1. They awakened him and 2. Petitioned unto him where we have 1. The person Interpellat and petitioned unto acknowledged most able to grant and effect the petition Lord and 2. The Petition it self of greatest consequence save us and 3. The motive or enforcement of the petition extremely urgent perimus we perish And this behaviour of the Disciples may be our pattern and example our compass by which we may sayle and finish our course in like storms and tempests And first of the first of these The Disciples address unto Christ They came unto him Though Mariners be in the greatest distress of weather yet if they see the Stars they 'l guide them to the Haven where they would be But this tempest was such as that wherein St. Paul was Acts 27.20 Wherein neither Sun nor Stars appeared at lest to them for the ship was covered with the waves Yet the Disciples had Spiritual eyes and discerned Christ's Star his Light that shined in darkness his star that guided the Wise men to him what star was that Faith and Hope or the composition of both Confidence so some of the pious Antients understand it And by the guidance of that Star they made their address unto Christ They came unto him i. e. believed on him hoped in him loved him and obeyed him and by these steps they came unto Christ for so to come is to believe according to our Saviours own Exposition John 6.45 Every man that hath heard and hath learned of the Father cometh unto me with vers 47. he renders He that believeth on me hath everlasting life and he that cometh unto God must believe that he is This appears also by their contraries for as coming is believing so departing is unbelieving Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God Thus they came to him i. e. they believed on him But this Faith should be grounded upon a Promise Now Promise they had none therefore no Faith 'T is true indeed they had no particular Promise that he would help them in this distress yet well they knew Christ's love in the general and his readiness to help all those who come to him for succour Again a general Promise they had Call upon me in the day of trouble I will deliver thee Psal 50.15 both which will make a sufficient balast for the setling of their Faith and might cause a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carry them with full sail unto Christ But there is a greater doubt from the parallel Gospel for Luke 8.25 our Saviour asks them where is your Faith Where that which is not at all is no where therefore St. Mark 4.40 reports our Saviours words thus How is it that ye have no Faith but our Evangelist interprets both by little Faith in that they say we perish they discover their want of Faith but in that they say Lord save us they declare plainly they had some Faith Whence we may observe That the Disciples of Christ may fear in time of danger yet mean time not be wholly destitute of Faith Though I am sometime affraid yet put I my trust in thee Why art thou cast down O my soul there Fear dejects it Trust still in God there Faith raiseth it Why hast thou forsaken me saith the drooping soul but My God my God erects it and raiseth it up again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord blames them not for incredulity but for defect or weakness of Faith There was a mixture of Fear with Faith Fear when they saw the danger Faith when they saw the refuge and to him they came But quo freti what hope had they Experience worketh hope Rom. 5.4 Experience they had none of this kind for we read not that they were ever at Sea with their Master before and therefore they had no hope I Answer Experience they had of Christ's former Miracles though none at all of this kind and that begat in them Hope that he could do this also They knew he had cleansed the Leper and therefore hoped he could quiet the foaming Sea they knew he had cured the Centurions Servant by a bare word therefore hoped he might still the raging of the Sea by his bare command he had healed Peters Wives mother of a Fever aestus febrilis and therefore they hoped he could allay aestus marinus He had cured many wrought many Miracles he had cast out the spirits by Land and therefore they hoped he could lay the wind at Sea 1. Hence then we may observe Beloved who is our ultimum refugium our last refuge in all distresses as well as in distress of weather who but Christ the strength of the poor the strength of the needy in his distress the refuge from the storm a shadow from the heat when the blast of the terrible ones is as a storm against the wall Esay 25.4 What is the sure ground of Hope where the Saints cast anchor their sacra anchora which they are wont to cast in extremity of weather when they are now almost hopeless where else can they safely pitch it but on Christ And this Hope we have as an anchor of the Soul both sure and stedfast and which entreth into that within the vail whither the Forerunner is for us entred even Jesus Heb. 6.19 20. Whither have we recourse in a storm when extreme and imminent danger pursues us close at the heels whither do we run what shelter do we fly unto to our carnal friends alas what can they do for us They are or may be engaged in like jeopardy with us And who can assure thy life that cannot assure his own But thou hast store of wealth rich commodities the very best of them are wont to be cast over-board in a storm That 's the best wealth that swims out with us after ship-wrack The Hare pursued hastens to her covert and the Conies are a feeble folk saith Solomon yet they make their houses in the rock And such a feeble folk are the Saints of God yet they have their covert their refuge in the Rock and that Rock is Christ 1 Cor. 10. 2. Observe how rationally how logically the true Disciples of Christ are wont to argue
inculcated and taught but the Love of our neighbour is more sparingly delivered by Moses and the Prophets and the reason seems to be because the Lord himself who is the LOVE it self hath made deep impression of brotherly and neighbourly Love in the hearts of men whence the Philosophers have delivered many excellent rules concerning mutual Love of mankind as we may find in Aristotle's Ethicks and in Seneca and others so that it seemed needless to teach it as the Apostle implyes 1 Thess 4.9 Whence we may see how foully that deep character of neighbourly Love was blurr'd blotted and worn out especially among Pharisaical men That our Lord saw a necessity of teaching this doctrine even to the learned Scribes 2. The Love of our Neighbour as well commanded as the Love of God which though not so often explicitely taught as meeting us rarely in Moses and the Prophets I remember but one express place Levit. 19.18 yet very frequently this doctrine is tacitely hinted both in plain words and in mystical speeches 1. In plain words Deut. 27.24 Cursed is he that smites his neighbour secretly i. e. detracts from him or hates him which is to murder him Prov. 3.27 28 29. 2. In mystical words we have these two objects God and our Neighbour very often contrived into one name or other sometimes conveyed unto us in Histories and Ceremonial Services yea the same doctrine is dictated even by the still voice of Nature 1. These two objects are contrived into names such is Shechaniah 1 Chron. 3.21 i. e. Vicinus Dominus a Neighbour and the Lord not only implying that the Lord himself is our true Neighbour as I formerly shewed but also because including both objects of Love in one word Sechaniah God and our Neighbour Thus we read of Hobab Numb 10.29 the Father of Raguel Hobab is the LOVE it self whom Moses intreats to guide them through the wilderness An excellent guide no doubt when we are wildered and know not what to do nor what way to take follow Hobab let us then do as we would be done unto and there is no doubt but such a life will be our light This Hobab is the Father of Raguel i. e. our Neighbour and God This was implyed by Machpelah spelunca duplex the double cave or hole where Sarah the Faith as the Apostle interprets it Gal. 4. was buried and afterward Abraham Isaac and Jacob with their Wives desired there to rest for when the Love of God and our Neighbour is perfected Faith ceaseth dieth and is buried This is said to be in Hebron that is Society and fellowship which Love makes with God and Man The same may be signified by divers Duals as Jerusalajim the two-fold Love and Peace with God and Men Shemajim the Heavens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two-fold Name and Being Chajim which we turn Life is Dual signifying the Heavenly Life proceeding from the Love of God and Men. The same two objects of Love God and our Neighbour were mystically signified by the two Tables which first the Lord himself framed then Moses These two we understand by Jachin and Boaz the two Pillars of the Temple if strong in Boaz the Love of God he will establish the other that 's Jachin The same two were meant by the two folding-doors of the Holy of Holies and of the Temple of God 1 King 6.31 32 33 34. For hereby an entrance is administred into the Everlasting Kingdom whereby he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. The same were meant by the two Sons of Rachel Joseph and Benjamin Joseph would not manifest himself nor be reconciled to his Brethren unless they brought Benjamin with them No Love of God without the Love of our Neighbour He that loveth not his Brother whom he hath seen how can he love God whom he hath not seen therefore Mat. 5. When thou bringest thy Gift unto the Altar and there remembrest that thy Brother hath ought against thee leave there thy Gift and first be reconciled to thy Brother The woman that was to be cleansed must bring two Turtles such is the nature of the Turtle that if one die the other mourns and dies with it And such is the Love of God and our Neighbour if the one fade and wax cold the other fails with it These were meant by the two Eagles wings whereby we fly to the dead body These were the two Women who carried away the Epha Zach. 5. They had wings of a Stork that is Love so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth a Stork it signifieth also Mercy and Love And these women with the wings of Love carry away the iniquity for so by Mercy and Love iniquity is purged and done away as Daniel adviseth Nebuchadnezzar do away thy sins by Righteousness and thy Transgressions by shewing mercy to the poor Dan. 4.27 Thus every one of Christ's sheep beareth twins the love of God and the love of their Neighbour Cant. 4.2 and there is none barren among them We read of two good Samaritans Man and Woman the good Samaritan man a figure of the Love of God Luk. 10. and the good Samaritan woman a figure of the Love of our Neighbour she brought her neighbours to Christ Joh. 4. The same objects God and our Neighbour and the love of them are dictated unto us by the still voice of Nature in the many twins which mans body represents unto us both outwardly and inwardly As the two eyes Hobab Love was instead of eyes to the travellers in the wilderness Numb 10. The two ears imply the hearing and obedience of love towards God and our Neighbour The two hands figure the work and labour of love to God and Man the two feet figure the same affectionate walking in that most excellent way of Love to God and our Neighbour All these outward expressions proceed from the heart and that inward fleshly member in the figure and fashion of it hath two leaves open above implying sincere love and open-heartedness unto God and Man and closed beneath in the centre figuring love entire to both But the Second is like unto it The Pharisee had not been obedient unto the less Commandments yet he enquires after the greatest The fruit of the Tree of Knowledge was ripe in him he would know all things and the greatest and chiefest of things but obeyed not the least Exhort Learn of our Lord Jesus Christ He is our only Teacher one is your Master even Christ He is the great Rab Esay 19.20 He shall send them a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Prince according to Act. 5.31 or a Saviour and a Teacher He teacheth the two great Doctrines the two great Lessons the first and second Lesson the Love of God and the Love of our Neighbour Means Hearken to the Law which is our School-master unto Christ Gal. 3. Plagosus Orbilius it 's given to put
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
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
so Revel 1.7 Every eye shall see him and they that pierced him when they see him their eye that looks upon him affects their heart Lament 3.51 Mine eye affecteth mine heart or my soul all kindreds of the earth wail because of him Thus St. Peter in his first Sermon Act. 2.37 evidently sets forth the sufferings of the Lord Jesus and his crucifixion whereupon the people were pricked at their heart c. our Translators very fitly put that place in the margin of Zach. 12.10 And no doubt the Lord expects a like effect from us of his outward manifestations and not that we should stand at a gaze and amuze our selves only at some things without us Observ 5. Hence we learn the tenour and subject of the Apostles preaching St. Peter's Act. 10.37 and 43. and St. Paul Act. 26.22 23. which we ought well to heed and obey their requiring of us as our duty Observ 6. Here the accomplishment of all types and figures touching our Lords passion and crucifixion as also the subtilty of Satan in bewitching us to abuse the Cross of Christ with outward Observation Observ 7. We need minding and remembring what Christ suffers of us and how we ought to suffer with him and to know how we have crucified him with our sins and that we ought to crucifie our sins with him and so to be crucified with Christ as St. Paul exhorts these Galatians by his own Example The Galatians here had this Doctrine represented unto them in the figures of the Law and in the doctrine of the Prophets and Apostles yet they obeyed not this Truth let us be careful lest we follow them in like disobedience Observ 8. Note hence the great goodness of God who not only hath given Christ and him crucified but also hath given means of knowing him by the ear by the eye the two disciplinary senses both which therefore God is said to have made and because Christ is the common salvation Jude vers 2. the Lord hath appointed means of all other the most common the most universally known and used by mankind as Bread and Wine Bread and that broken evidently setting forth Christ's body broken on the Cross Wine and that poured out prefiguring before our eyes the blood of Christ shed for us Thus hath Jesus Christ been set forth evidently before our eyes crucified in us and shall such outward manifestations be in vain unto us The Apostle desired to know nothing among the Corinthians but Jesus Christ and him crucified but did the Apostle desire to know Christ crucified in himself or in them and did he not much more desire to know and experimentally to find conformity unto Christ crucified in himself and them Is it not proper to all those who are Christ's to crucifie the flesh with the affections and lusts And the Lord himself hath given us Example in himself of so doing He lived in this world in great sorrow poverty and shame He was a man of sorrows and acquainted with griefs and for our sakes he became poor he exposed himself to open shame And wherefore was all this but that through his like Cross even the patience of Jesus Christ we might crucifie those who had crucified the Lord Jesus even by like sorrow and grief to mortifie the lusts of the flesh by his like poverty to crucifie covetousness the lusts of the eyes and by his like ignominy and shame we might kill and crucifie the pride of life And these are the three great enemies of Christ in the world who have put to death the Author of Life and if we crucifie these we are then crucified with him and shall be glorified with him Amen Axiom 3. The Galatians did not obey the Truth We must here search 1. what is Truth and 2. what it is to obey the Truth Surely Christ is the Truth as he himself saith I am the Truth the Way and the Life He was crucified and died for our sins that we might be crucified and dead with him unto our sins as the Apostle tells them he was Gal. 2.19 I by the Law am dead to the Law that I may live unto God I am crucified with Christ c. Thus the truth in Jesus it putting off the old man and putting on the new Ephes 4. This Truth was crucified in the Galatians and evidently set forth before their eyes yet they obeyed it not in that they were not crucified and dead with Christ So that they were not obedient unto the Truth of Christ crucified being not crucified with him nor willing to bear his Cross For reason of this I shall content my self with the reason in the Text why they were not obedient and speak of it when I handle that point the Apostle alledgeth for a reason some or other had bewitched them Observ 1. The Doctrine of Christ crucified is the Truth Now all kinds of Doctrines in Arts and Sciences hold forth some truth but what truth it is is expressed by the speciale formale of every Art and Science What is the special formal difference of this Truth the Apostle tells us Tit. 1.1 It 's a truth according to godliness Observ 2. Yet is not the Doctrine of Christ crucified the highest truth It is true the Apostle saith he desired to know nothing among the Corinthians but Christ Jesus and him crucified i. e. I so behaved my self among you that I might seem to know nothing else and that that must be his meaning appears by his next words I was among you in weakness and in fear and trembling Paul took upon him that state because the Corinthians were young and weak and capable yet of no higher Doctrine and therefore he calls them children and saith he spake unto them as carnal c. 1 Cor. 3.1 and according to his practice to the weak he became weak not but that he had higher Doctrine to impart unto them For such is the Doctrine of Christ's Resurrection and Life his Ascension and Session at the right hand of God his coming to Judgement c. These and such as these are higher than that of Christ crucified and therefore 1 Cor. 2. We speak wisdom saith he among those that are perfect and capable of higher and more transcendent hidden truth Observ 3. The Doctrine of Christ crucified is a Doctrine of Truth that is to be obeyed It 's not a Truth only in Theory and Speculation it 's a practical Truth a Truth that is to be obeyed This is the rather to be observed because many look at the Gospel only as a Doctrine of Indulgence Grace and Favour and hope for nothing by it but the remission of their sins Whereas indeed the Gospel requires as much obedience as the Law yea in regard of further explication of the Law it requires more because it was not generally known that the law is spiritual until our Lord and his Apostles had so declared it And therefore whereas the Pharisees were the most strict observers of the Law
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and to a further question of his Faith he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
men sitting in their darkness and disputing and quarrelling about the nature of Colours which they never saw as the fashion of too many is out of their presumption of knowledge that they may not seem to be ignorant of any thing confidently and boldly deliver their Tenents for Oracles of Truth intruding into the things which they have not seen vainly pufft up by their fleshly mind The Prophet Ezechiel denounceth a wo against such Prophets who prophecy out of their own heart and their own spirit and have seen nothing Ezech. 13.2 3. And out of this blindness they speak evil of the things which they have not seen Against these the Prophet Esay denounceth a woe Wo unto them that call evil good and good evil that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Woe unto them who are wise in their own eyes and prudent in their own sight Esay 5.20 21. O how much better were it to follow the Example of Moses though he had now received Authority from God to put him to death who ever should sin presumptuously yet when one had gathered sticks upon the Sabbath day he would not put him to death until he had consulted with the oracle of God concerning it Numb 15. And Moses was a man endued with a great measure of Gods Spirit The divine wisdom made his face to shine And shall we Beloved who I believe have not attained to the like measure of the holy Spirit nor are enlightned with the like brightness of Gods glory Dare we be more positive in our assertions than he was Shall we confidently blaspheme and speak evil of the things we know not Yea and of persons too O let us I beseech ye consider that though we have attained unto the Divine Light in some measure yet have we darkness mixt with our light And shall we out of that darkness judge one another and condemn one another This is just like a company of men faln into a deep pit They would every one endeavour to scramble out one this way another that way and they cannot agree which is the best way but one man condemns another because he goes not his way Beloved Our case is the very same we have all sinned and all faln short of the glory of God We are all in the dungeon and all desire to see the light of life and the brightness of Gods Glory And every one of us I hope endeavours to creep out of the pit some one way and some another And shall we one condemn another because he goes not our way Clodius accuset Maechum Catilina Cethegum He that 's in a mist sees not himself in it but another Our Saviour taught his Disciples a better Lesson Luk 9.49 John was zealous and told our Lord We saw saith he one casting out devils in thy name and we forbad him because he followeth not with us But Jesus said unto him forbid him not for he that is not against us is for us If he cast out Devils if he endeavour to come out of the pit of destruction if he endeavour to save others out of it to open their eyes and to turn them from darkness to light and from the power of Satan unto God O forbid not such a one condemn not such an one Christ does not though they went not his Disciples way and dar'st thou condemn men because they go not thy way O how much better were it to follow the Apostles counsel when the Corinthians as yet carnal gloried in men some were of Paul some were of Apollo others of Cephas just as now men do who if they be tryed by the light of the Christian life which is the most certain mark they will be found to differ little from their Neighbours except only in glorying in some men and defaming others How did our Apostle behave himself in this case 1 Cor. 4.3 With me saith he it is a very small thing to be condemned by you or of mans day yea I judge not mine own self For I know nothing by my self yet am I not thereby justified But he that judgeth me is the Lord therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts And shall we mean time dare in our darkness to condemn one another and speak evil one of another 3. Consolation 'T is useful for Consolation against a twofold darkness 1. The one general arising from the false light which is indeed the true darkness 2. The other more special arising from the want of the clear and comfortable presence of the true Light 1. That false light is indeed a thick darkness which hath for many ages covered all the world the false wisdom whereby the world knows not God 1 Cor. 1.21 Such a wisdom whereby men think themselves very wise yet reject the law of the Lord Jerem. 8.9 A knowledge without obedience knowledge falsly so called a serpentine kind of subtilty and sagacity in divine matters without the dove-like innocency and simplicity Such as theirs is who know God and his ways in great measure Yet glorifie him not as God but become vain in their own imagination and their foolish heart is darkned professing themselves wise they become fools who because they think not fit to retain God in acknowledgement God gives them up unto a reprobate mind and casts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into outward darkness a darkness of outward things as to place their service of God and all religion in outward observances as ceremonies and services devised by men or other outward duties instituted indeed by God yet such as may be performed as speciously and plausibly to the eye by the Children of darkness as by the Children of the light And under these men of contrary minds lurk or hide themselves Both applaud themselves that they are not now burdened with humane inventions but enjoy pure ordinances according to the Word of God Mean time they consider not that under these outward services and ordinances they cover their gross and palpable sins as drunkenness and sensuality lasciviousness incontinency c. Others there are who cleanse the outside of the cup or platter and oppose these outward and gross enormities and those who live in them and 't is well they do so for so far they do well But mean time they allow themselves in envy pride covetousness hatred malice uncharitableness and neglect the Light of the true Christian life which is seen in Faith Hope and Charity Patience Humility Meekness Long-suffering This is the blackness of darkness palpable darkness darkness that may be felt This is that black veil that covers all Nations This veil was meant by Gog which signifieth a covering and accordingly the holy Ghost makes use of it Ezech. 38.9 where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the land
it allayes their jollity Observ 4. Observe the accomplishment of all those types and figures which in the Old Testament prefigured the Christ of God in the New whether things or persons That precious ointment Exod. 30 22-25 The Tent of the Congregation vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our habitation the Ark the Table the Candlestick the Altar of Incense the Laver the Holy of holies Dan. 9.24 the Stone which Jacob anointed representing Christ and Christians Christ is the Stone 1 Cor. 10. a Living Stone and so are they which are adjoyned unto him 1 Pet. 2.4 5. and are built up a spiritual house and called Bethel Gen. 20. the house of God so interpreted vers 17. which was called Luz at the first i. e. perverse turned away from God and such sometimes were we Luz perverse c. but we are Anointed and become Bethel the house of God Observ 5. Christ's Unction is not an Unction only of Truth and Righteousness but also of joy and gladness 1 Joh. 2.20 Observ 6. Learn from hence who and how qualified is that great inward Antichrist there hath been and yet is much question concerning him his name declares him what he must be contrary to the Christ of God and by the rule of contraries we may find him and discover him Mark how Christ is qualified He loves Righteousness and hates Iniquity Antichrist therefore hates Righteousnes and loves iniquity and that with a perfect hatred so that the Devil himself will prove that great inward Antichrist and he hath his Image I seaâ— in many an one who would be mistaken for a Christian The old man of sin the carnal wisdom the false holiness which is crept into the heart of man in place of the Life and Kingdom and Unction of Jesus Christ No virtuous no gracious man no man who loves righteousness and hateth iniquity can be the Antichrist Observ 7. Christ hath fellows Nullius boni jucunda possessio sine sâ—cio 2 Pet. 1.4 Hebr. 12. Consol Unto the true Christians What can make them sorrowful who have received the oyl of gladness the Unction from the Holy one The wrestlers of old were anointed If thou be an anointed one let the Prince of this world come what needest thou fear he can lay no hold on thee The Prince of this world cometh and both nothing in me Joh. What though sometimes thou be in sorrow if need be through manifold temptation 1 Pet. 1.6 yet the very unction though thou see it not yet the very love of it causeth joy unspeakable and full of glory He will give thee beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness c. Isai 61.3 Repreh 1. This reproves those who presume themselves fellows with Christ yet partake not of his oyl of gladness of his spirit they presume their sins are covered that they are blessed when yet they have not the covering of Gods Spirit yea that their sins are covered so closely that God himself cannot see them how then can God be Omnipotent True it is that God seeth no sin in his people to punish it because he passeth by the transgression of his people And I hope there are few of any other judgement And blessed are they whose sins are so covered But if we retain guil in our Spirits surely the blessing belongs not unto us but the curse rather Psal 32. Esay 30.1 Wo to the rebellious children saith the Lord that took counsel but not of me and cover with a covering and not of my spirit that they may add sin to sin Who presume that they have the Spirit of Prayer yet have not the Spirit of Grace Are they not both promised together Zach. 12.10 They are not of Davids house they love not God and their neighbour they are not of the house of David they are not inhabitants of Jerusalem they are not of the city of peace they were to stay at Jerusalem till they were endued with power from on high The spirit of discipline flies deceit she will not dwell in a body that is subject unto sin Alas how many of us walk so worthy of that name wherewith we are named but that one dead fly or other spoils the whole pot of ointment how much more then a great many 2 Tim. 2.19 Let him that names the name of Christ depart from iniquity Exhort To make others partakers of our Grace imparted to us God the Father he gives this Unction to the Son the Son pours it upon the Saints and the Saints as every one hath received the gift 1 Pet. 4.10 Thus Joh. 1. Andrew first finds his own brother Simon and saith unto him we have found the Messias which is being interpreted the Christ the Oyl the Unction Joh. 1.41 If any one of us have courage and valour and is strong in the Lord that 's Andrew let him invite Simon i. e. him that is obedient or an hearer Philip he called Nathanael vers 45. if any man have received light from God So Philip according to the Hebrew Etymon though the Greek be otherwise let him invite another and make him partaker of it Col. 1.12 All the Philippians were partakers of St. Pauls grace Phil. 2.7 Consol 2 King 4.1 7. The Widow is the Church The Husband is the Law as the Apostle interprets it Rom. 7. The Creditor is no other than God himself to whom we all are debtors and pray that he would forgive us our debts his Son Elisha puts us in a way to pay them we are not debtors to the flesh c. Rom. 8.12 we pay them as he appoints us Psal 16.2 3. to the Saints that are in the earth 1 Joh. 4.11 If God loved us and we owe him love again how would he have us pay it we ought to love one another and this is the common debt we all owe and which must never be discharged but that it must still be owing Rom. 13.8 Borrow Vessels empty Vessels not a few every mans body yea his soul and spirit is a vessel borrow such empty vessels empty of themselves empty of their vain earthly sensual consolations empty of worldly distractions empty of cares Oyl will not be mixed with any other liquour O where shall we borrow such empty vessels What hast thou in the house He gives grace for grace the first grace is his own Habenti dabitur she hath a little oyl the first fruits of the spirit Rom. that which she received since the death of her husband Shut the door be not vain-glorious Happy soul that can shut the door and go to her father in secret The true Elisha can enter when the doors are shut Happy soul that can retire into her chamber now the Lord opens Esay 26.20 21. Happy soul whom the Lord shuts up now when iniquity abounds like a floud The oyl will keep out the water The Oyl will run while there
be received it 's necessary that the eye be purified and cleansed and made fit and able to receive them Answerable to these three There is 1. A spiritual and heavenly light For as our Heavenly Father and the Father of lights makes his Sun to rise upon the evil and upon the good c. So he makes his spiritual light of preventing grace to arise upon all for upon whom doth not light arise Job 25.3 which enlightens every man that comes into the world Joh. 1.9 which though it work not equally upon all yet it takes away the vail and cloak of excuse from all 2. This Divine Light begets in the will of God's Saints an approbation and love of it self Surely the light is good Eccles 1.11 which he understands of the heavenly Light and a desire to be like unto it and to be united unto it and so to become one spirit with him 1 Cor. 6. Now because light and darkness can have no communion 2 Cor. 6.14 3. The Divine Light kindles the spirit of the man which is the candle of the Lord and searcheth all the inward parts of the belly Prov. 20.27 i. e. of the heart So Joh. 7.38 Out of the belly shall flow rivers of living waters And this Divine Light drives out from the heart all corruption and uncleanness what ever hinders Union and Communion with the God of most pure eyes So as the Poets say of Apollo that he kill'd Python i. e. as they understand it M. Mythologie The Sun dissolves and expels corruption and putrefaction So the Sun of Righteousness dissolves and expelleth the true corruption and putrefaction that is in the heart through lust and purgeth the conscience from dead works to serve the living God Heb. 9.14 And as when the Sun is risen upon the Horizon it leaves no dark corners but enlightens all So doth the true Sun dissolve all clouds and mists of ignorance and errour out of the mind and all darkness wherewithal the foolish heart was before darkned Ephes 4. and renders the Saints of God light in the Lord. Which in part discovers and answers our second quaere how it is to be understood that without holiness no man shall see the Lord which implies holiness Either 1. To be a necessary concomitant of the beatifical vision or the sight of God Or else 2. A necessary instrument helping the spiritual sight And indeed both are true for only holy men see the Lord Apoc. 21.27 And holiness being in the nature of it a separation from all uncleanness all pollution of flesh and spirit it removes all obstructions and clarifieth the sight of the spiritual eyes purifieth the heart and renders it fit and able to see the Lord Matth. 5. The Reason why without holiness no man shall see the Lord is considerable 1. Partly in respect of the Object to be seen 2. Partly in regard of the Seer 1. In regard of the Object to be seen it is God who cannot be apprehended or known by any unlike himself actiones passiones sunt in similibus subjectis Seeing therefore he is a most holy God it 's necessary that he be known and seen only by holy Men and Angels like himself Vnto you it is given to know c. Matth. 13.11 They shall see my glory Esay 66.18 2. In regard of the Seer who by his fall is become darkned in his heart and mind and therefore if he must again see his God from whence he is faln he must again be called out of darkness into his mervellous light Object But Faith is commonly said to be the eye of the soul Truly Faith may in some sort be so called here we must take heed we exclude not Holiness from Faith but men are willing to ascribe to it whatever is excellent because it costs them nothing Whereas Holiness breaks a man from his corrupt self And so is a kind of death to him Be it granted that Faith is the eye of the Soul for so Moses by faith saw him who is invisible Heb. 11.27 yet it sees no more than a dead eye unless it be enlivened and purged by holiness And therefore St. Jude calls the faith of the believers to whom he wrote a most holy faith Jude vers 20. And the Apostle ascribes the effect of Holiness unto Faith He put no difference between us and them having purified their hearts by faith Act. 15.9 And such purified and so pure hearts see God Matth. 5.8 Such an holy such a most holy faith such as hath the life accompanying it such a faith is the eye of the soul for whereas beside the object there is required light that we may see it the life is the light of men Joh. 1.4 And therefore without it we cannot see the Lord. Object 2. But this sight of God some say is reserved for another world Answ 1. Though the sight of God were reserved as the reward of Holiness for another world yet is not Holiness it self reserved for that world which is the duty and work of this present world Tit. 2.11 For the grace of God hath appeared to all men teaching us that denying ungodliness in this present world we should live soberly c. 2. Nor is the sight of God wholly reserved for another world for we read how that Moses saw him in this life we have seen his glory Joh. 1.14 when therefore it is said that no man can see God and live it is not to be understood of this natural life but of the carnal sinful and corrupt life so that he must first dye that precious death unto sin of which the Psalmist speaks Right precious in the sight of the Lord is the death of his Saints And thus Abraham saw Christ's day and rejoyced And our Lord makes this promise Joh. 14.21 But this is not to be understood of all but those who have perfected holiness in the fear of God 1 Cor. 15.19 Observe then 1. Wherein the eternal life and happiness consists in the sight of God this is visio beatifica this is eternal life to know thee Joh. 17.3 This is figured by sense as the surest testimony Phil. 1.9 and of the senses by that of sight as the most certain I have heard of thee by the hearing of the ear but now mine eyes have seen thee Job 42. Of this the wise man Eccles 11.7 Truly the light is sweet and it is a pleasant thing to behold the Sun What wonder doth the Wise man tell us Any fool can say so much The Wise man speaks somewhat worthy of his wisdom as the Chaldee Paraphrast interprets him thus The light is sweet and good to enlighten the darkned eyes that they may see the glory of the face of the Majesty of the Lord for it shall come to pass that the faces of the righteous and holy men shall be enlightned by the brightness of his Majesty and that their beauty shall be like the Sun So he and Daniel saith as much Dan. 12.3
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.