to hinder him from the Love of God the Believer hath Sin the World the Flesh the Devil nay Deum Visum iratum God himself when he seems to be angry yet he loves God through all these Whereas Adam fell in the first opposition 3. A Believers obedience is more excellent than Adam did or could perform Adam had no hindrance nay he was not in a condition of passive obedience A Believer obeys through poverty sadness pains nay to death it self Thus Having the Spirit speaks not perfection yet at last brings to perfection in Heaven Adam begun in perfection and grew imperfect Holiness begins and sojourns in imperfection here and ends in perfection hereafter VII Having the Spirit speaks having it for ever XIII Joh. 1. Having loved his own which were in the World he loved them unto the end The falls of them that have the Spirit as for example of Peter of David speaks not the loss of the Spirit nor the weakness of the Spirit but only the Spirits disposing Every sickness is not loss of life so every fall is not the loss of the Spirit I might illustrate this from the Spirits acting in ruling and guiding the course of nature The Spirit as Creator preserves the Universe in its being and order How In that he hath set rules in the course of nature that there should be such seasons such productions such causes to produce such effects that warmth and nearness of the Sun should cause Spring and Summer and so contra And the Spirit sits above all and gives influence So when Nature is inverted that there happen winter-weather in Summer and contra Summer-weather in Winter the Spirit is not departed from his work nor is he become weak but so disposes and that after his own Rule viz. Northern cold winds and rain to breed cold though in Summer thick cloudy air and sky warmth even in Winter So though he fails of the Rule set in regard of the seasons yet not of the Rule set of such causes producing such effects So the Spirit hath set a Rule in Course in the work of Grace that such cause produce such effect that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or far off And in Winter we have not lost the Sun though he be not so near Now when the Course of Grace is inverted and man falls the Spirit is not lost but this is according to the Rule set of causes and effects care of mens ways to produce growth and comfort neglect thereof to produce failings But yet the Spirit is not quite gone from his work VIII Having the Spirit speaks not having the gift of Prophesie As some did not distinguish before concerning the Indowments of the Spirit so do others not distinguish here or at least confound Hence some will say I believe therefore I have the Spirit of prophesie Of all men I believe least they have the Spirit that boast of it But to this I shall only say two things First Did the very holiness of Christs person necessarily indue him with the Spirit of Prophesie If so then what need had he of the gift of the Spirit It is said of John Luke I. 15. That he should be filled with the Holy Ghost even from his mothers womb But it is not said so of Christ. Nor was John Baptist filled with the Holy Ghost in that sense Secondly These are of so different natures that one is not the cause of the other 1. The Spirit of Sanctification is only to help our infirmities c. the Spirit of Prophesie not 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation the other not 3. The Spirit of Sanctification only proves good the other may be the occasion of evil S. Pauls revelations were in danger to puff him up 2 Cor. XII 7. Lest I should be exalted above measure through the abundance of the Revelations there was given unto me a thorn in the flesh the messenger of Satan to buffet me 4. The Spirit of Sanctification changeth the heart the other not 5. It goeth through the whole soul the other not And thus I have done with the eight Observations I named which may serve as good directions for our understanding what it is to have the Spirit and what is the nature of his operations I might add more As First One may have the Spirit and not know it Secondly One may have a great measure of the Spirit and yet doubt whether he have it at all Thirdly The Spirit is not had upon courtesie of mans will but by the over-powering of Gods grace Fourthly The chief way of the working of the Spirit is to work Faith and Love and to build up Christians by Faith and Love A SERMON PREACHED AT S. MARIES Cambridge June 24. 1660. 1 COR. XIV 26. How is it then Brethren When ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation let all things be done to edifying THE last time I spoke of one abuse in the Publick Assembly of this Church of Corinth and that was misjudging and misreceiving the Holy Sacrament Here in the Text is another disorder and confusedness in the exercise of the Publick Ministry from what arising uncertain but certainly ending in non-edification as the Apostle intimates by the conclusion of the verse Such confusion indeed in their business that we know not where to find them and indeed the Chapter is very hard very hard either to find out what it was they did or what it is the Apostle would have them do or whence proceeded that enormity that he doth correct We will inquire after it the best we can and keep as near as we can to the words of the Text. In it are three parts I. What to do in a certain case How is it then Brethren II. The case propounded When ye come together every one of you hath a Psalm hath a Doctrine a Tongue hath a Revelation hath an Interpretation III. The Determination given Let all things be done to edifying I. What to do in a certain case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School-phrase and if I be not much deceived the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used infinitely in the Talmud and in Tanchum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word occurs a thousand times It means most commonly What is to be done in this case or May such a thing be done Either will serve here Every one hath a Psalm hath a Doctrine hath a Tongue c. What is to be done in this case Or may we do thus and keep to this Custom The Apostle resolves the case in the end of the Verse Let all things be done to edifying And so vers 15. compared with vers 14. If I pray in an unknown Tongue my spirit prayeth but my understanding is unfruitful And then comes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is
that it seems the Roman Eagles were not flying Colours like ours but a golden Eagle meddal wise inclosed in a little fabrick like a Temple of such a kind were these silver Temples of Diana namely a little silver shrine made after the fashion of the Temple and the Goddess in it The great Temple was reputed one of the seven wondrous fabricks of the world It was hundreds of years in building at the charge of all Asia before it came to its last excellency and perfection And as hither had been the conflux of the cost of all Asia toward the building of it so when it was built hither was the conflux of all Asia's superstition And as from hence it may be gathered how great a work it was to plant the Gospel in this center of Idolatry so doth Demetrius readily observe how great a detriment is like to accrew to him and his fellows by the Gospels destroying that Idolatry as daily it did Hereupon they raise a tumult against Paul which is not only promoted by the Idolatrous Heathen but by the Jews also though upon another score In the hubbub there is mention of Alexander whom they drew out of the multitude the Jews putting him forward And he heckned with the hand and would have made his defence unto the People but when they knew he was a Jew they would not hear him ver 33 34. And Paul in his second Epistle to Timothy who was at Ephesus when he wrote to him saith Alexander the Copper-smith did me much evil 2 Tim. 4. 14. I think there is little question to be made but that Alexander mentioned in both places is one and the same man especially if we consider that he that Paul speaks of was of Demetrius his Profession a Copper-smith Now whereas Luke saith the Jews put him forward and he would fain have made a speech in his defence to the people it is easie to guess what the subject of this speech would have been Namely that whereas the Heathens every where looked upon the Jews as the great opposers and enemies of their Idolatry and the Jews and Alexander were very apprehensive that the eyes of the Ephesians was on that Nation as the enemy of their Diana and so they feared the tumult might have fallen upon them they put forward Alexander to make their Apology who if he had had liberty to have spoken would have laid load upon Paul and his company and have excused the Jews but thus it pleased God to provide for the Apostles safety that the tumultuous people would not hear what Alexander would have said which would have laid all the blame on Paul ACTS CHAP. XX. Ver. 1. And after the uproar was ceased Paul called unto him the Disciples and imbraced them and departed for to go into Macedonia 2. And when he had gone over those parts and had given them much exhortation he came into Greece 3. And abode there three months and when the Iews laid wait for him as he was about to sayl into Syria he purposed to return thorow Macedonia IT was his resolution to have staied at Ephesus till Pentecost had he had no disquieture or disturbance there 1 Cor. 16. 8. Now though it be not certain how long it was before the time that he had fixed for his departure that the tumult there did pack him away yet this is apparent that when he came thence he had the whole summer before him and in that summer he travelled these journeys and thus was his progress 1. From Ephesus he setteth for Macedonia ver 1 1 Cor. 16. 5. from whence though he had been driven some five years ago by persecution Act. 16. as he is now from Ephesus yet had he received so many evidences of the Macedonians faith towards God and pledges of their tenderness and love towards himself Philip. 4. 15 16. that he is not only resolved to venture himself again amongst them but he holds himself ingaged to revisit them and to bestow his pains again among them for their further proficiency in the Gospel At his departure from Ephesus he leaveth Timothy there behind him though in a dangerous place and time yet necessity by reason of false teachers that were ready to break out so requiring it 1 Tim. 1. 3 4. 2. By the way as he goes he makes some stay at Troas where though he had fair success in his Ministry yet not finding Titus whom he expected to have met withall from Corinth he makes not long stay there but sets away again speedily for Macedonia 2 Cor. 2. 12 13. 3. It was in his thoughts whilst he was at Ephesus to have touched at Corinth in this his journey and to have made some stay there 2 Cor. 1. 15 16. but thus missing of Titus at Troas and neither from him nor yet from any other receiving intelligence how his Epistle that he had written thither took with them he thought it best to go by and not to call there at this time because he doubted he should have a heavy and comfortless meeting with them 2 Cor. 2. 1 2. 4. Being come into Macedonia he finds some troubles there fightings without either from false brethren or from open enemies and fears and unquietness within lest all should continue at Corinth as he had herd of it but at the last Titus cometh and refresheth him with the desired and welcome tidings that all was well there and that his Epistle had had that happy issue and effect among them that he longed for 2 Cor. 7. 5 6. 5. Whilst he staieth in Macedonia and those parts he preacheth especially in those places where he had been before namely Thessalonica and Philippi and now was the time also that he dispersed the Gospel as far as to Illyricum of which he speaketh in Rom. 15. 19. 6. At this time whilst he was imployed in these Macedonian climates he writeth as may be concluded upon these observations THE FIRST EPISTLE TO TIMOTHY 1. It is apparent from 1 Tim. 1. 3. 3. 15. that that Epistle was written after Pauls setting out from Ephesus for Macedonia and yet when he was in some thoughts of returning shortly for Ephesus again 2. Now it cannot be conceived to have been written when he was going towards Macedonia for then was he but newly parted from Timothy and it is not likely he would so write to him when he was but newly come from him 3. Nor can it be conceived to be written when he was coming back again from Macedonia into Greece for then he was going to Ephesus in his own determination and might have been his own messenger aud had needed no Epistle sending at all And besides he intimates in Chap. 3. 16. that it might be he might stay a little long before he came to him Therefore it cannot but be concluded that this Epistle was written whilst he was in Macedonia or the parts there abouts at this time that we are upon It is something strange that there
sweetness in their sense which doth deserve and may require our serious and feeling thoughts and meditations If any one will find a knot in a bulrush and thinks he hath found a ground for the opinion of universal Redemption out of this Word the World which our Saviour useth all along let this same Evangelist give him an answer out of 1 Joh. 2. 2. where he plainly shews that the World is not to be understood de omnibus singulis of all and every singular person in the World but of all Nations and that the Gentiles come within the Compass of Christs reconciliation for sin as well as the Jews And our Saviour useth the word here the rather that by the full sense of it he might meet with the various misprisions and misconceptions of Nicodemus and the rest of the Nation about these matters that were in discourse They conceived that the Lord only loved that Nation and none else that the Messias should only come for the good of that Nation and none else nay that he should destroy other Nations for the advancement of that Nation alone but Christ informeth him here that God loved the World the Gentiles as well as the Jews that he gave his only begotten Son to the World to the Gentiles as well as to the Jews and that God sent not his Son Messias into the world to destroy and condemn it but that it might be saved the Gentiles as well as the Jewish Nation Vers. 18. He that believeth not is condemned already Not that every one that heareth the Gospel and at present believeth not is irrevocably damned for he that believeth not now may yet believe hereafter and be saved but 1. He that believeth not in Christ is yet in the State of Damnation for out of Christ out of Salvation And 2. he is already judged for so the Greek word is as deserving damnation and one that shall fall into it if he continue in his unbelief not only by God but even by the thing it self for he that will not believe in the only begotten Son of God and that will choose darkness rather than light ex reipsa he is already judged convicted and condemned as not only out of the way of Salvation but as deserving to be damned and so shall be if he thus continue These are the two emphatical things in this speech of our Saviour that aggravate the unbelief and that justifie the condemnation of the Unbeliever 1. Because he believes not in the Son of God And 2. Because light came into the world and men chose darkness rather than light If we apply the speech to the times in which Christ appeared here was the condemnation of the unbelieving Jews that they would take upon them to believe Moses and the Prophets and yet they would not believe him that sent them nay they would believe their own foolish Doctors and traditions and any one that came among them in his own name and yet they would not believe in the name of the Son of God They walked in a double darkness as namely not only in a want of the guidance of the spirit of Prophecy and of faithful Teachers but also in the leading of most blind guides and of most dark Doctors and yet when Light it self came among them they loved and imbraced this darkness and refused the Light And much in the like kind may the matter be applied to unbelievers of what time so ever Vers. 21. But he that doth truth c. As there is an opposition here of light and darkness that is of the truth and error of a true doctrine and false for so it is apparent enough that the terms are to be understood so is there an opposition of doing evil and doing the truth and the one may the better be understood by the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase used here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase is used by this same Evangelist 1 Joh. 3. 8. doth not nakedly signifie to sin for the Saints of God do sin Jam. 3. 2. 1 Kings 8. 46. and cannot do otherwise Rom. 7. 15 17 18. and yet John saith that whosoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3. 9. but these phrases to do evil and commit sin do signifie a setting of a mans self to do evil Dare operam peccato as Beza translates it so on the contrary To do truth is dare operam veritati as he also renders it here when a mans bent and desire is to do uprightly when gracious desires of doing truth and uprightness lie in the bottom though the sâ—um of many failings swim aloft in heart when to will is present as Rom. 7. 18. and when the mind is to serve the Law of God as Rom. 7. 25. whosoever is so composed declineth not the light but delighteth to come to it and to the touchstone of the truth that his works may be made manifest §. That they are wrought in God That is either by the power of God for so the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import which very commonly signifieth By as might be exemplified numerously or In God is as much as to say as in the way or fear of God as to marry in the Lord 1 Cor. 7. 39. is to marry in his way or according to his will and to die in the Lord Rev. 14. 13. is to die in his fear or in his acceptance And thus hath Christ opened to Nicodemus the great Doctrines of the New birth Baptism free Grace Faith obedience and the love of the Truth and made him a Disciple as appears Joh. 19. 39. and yet he keeps his place and rank in the Sanhedrin and there doth what good offices he can Joh. 7. 50. Vers. 22. After these things came Iesus and his Disciples into the Country of Iudea c. It is not determinable in what part of Judea Christ fixed and made his abode nor indeed is it whether he fixed in any one place or removed up and down here and there in the country It appeareth by the story in the following chapter that when he had occasion to set for Galilee he was then in such a part of Judea as that his next way thither was to go through or close by the City of Samaria and so it seemeth that he was in that part of Judea that lay Northward of Jerusalem Gibeon lay much upon that point of the compass and the waters there might be a very fit conveniency for his baptizing see 2 Sam. 2. 13. §. And there he tarried and Baptized Yet Jesus himself baptized not but his Disciples Chap. 4. 2. It is ordinary both in Scripture phrase and in other languages to ascribe that as done by a man himself that is done by another at his appointment as Act. 7. 21. Pharaohs daughter is said to nurse Moses 2 King 6. 7. Solomon is said to build the Temple and his own house 1 Sam. 26. 11 12. 14.
Tradition as true as it is punctual it would readily plead for its own place in Chronology namely about this time at which we now are before James his death for he gave in his symbolum according to this tradition among the rest But that this opinion of the Apostles casting in every one his parcel is of no validity but a presumptuous and false surmise may be evinced by these Arguments First d d d Mr. Pâ—rk on the Creed Because the title of The Catholick Church is neither used in any of the Apostles writings nor is it likely that it came into use till after the Apostles days when the Church was dispersed into all parts of the earth Secondly Because the Article He descended into Hell is not owned or acknowledged at all by the Nicene Creed nor by any of the ancientest Fathers next the Apostles times in their reckoning up of the Articles of the Creed as see instances in abundance in e e e Pag. 410. Polanus his Syntagma lib. 6. cap. 21. Thirdly If the matter and words of the Creed had been from the Apostles themselves why is it not then Canonical Scripture as well as any of the sacred Writ Fourthly In the giving in of their several Symbols or parcels after the manner opinionated before there is so great disproportion and inequality some giving so much and some so little that it maketh the contribution it self to be very suspitious Fifthly The Summary Collection of the points of Christian Religion taught by the Apostles and delivered by them to others to teach by consisteth of two heads Faith and Love 2 Tim. 1. 13. But the Creed consisted of faith only I rather think therefore saith Mr. Perkins that it is called the Apostles Creed because it doth summarily contain the chief and principal Points of Religion handled and propounded in the Doctrine of the Apostles and because the points of the Creed are conformable and agreeable to their Doctrine and Writings §. 3. Traditions With their framing of the Creed before their parting hath Baronius joyned also their delivery of Traditions Sicut symbolo saith he ita etiam aliis absque Scriptura traditionibus Ecclesiae imperitis diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias Having thus imparted the Creed and also traditions without Scripture to the Church they parted among themselves what Country every one of them should go unto These Traditions the a a a Sâ—ss 4. decret 1. extat â—om 4. conciliâ—rum par 2. Councel of Trent divideth into those which were received by the Apostles from the mouth of Christ or delivered from hand to hand from the Apostles to our times the Holy Ghost dictating them unto them And these those Fathers hold of equal authority with the Scriptures and the Councel curseth them that shall willingly and knowingly contemn them And well do they deserve it if they did but certainly and assuredly know that they came from such hands Bellarmine b b b Liâ— 4. de verbo non script c. 2. extat tom 1. pag. 166. hath stretched the name and piece of Traditions to one tainterhook higher For Traditions saith he are Divine Apostolical and Ecclesiastical Divine are those which were received from Christ himself teaching his Apostles and yet are not to be found in the Scriptures such are those which concern the matter and form of the Sacraments Apostolical are those which were instituted by the Apostles not without the assistance of the Holy Ghost and yet are not to be found in their Epistles Ecclesiastical traditions are properly called certain old customs begun either by Prelates or by people which by little and little by the tacit consent of the people obtained the power of a Law Under these heads especially under the two first hath he placed these particulars c c c Ibid. c. 9. The perpetual Virginity of Mary the number of the Canonical books Baptizing of Infants blessing the water before bidding them renounce Satan and his works signing them with the sign of the cross anointing them with oyl not re-baptizing after Heretiques Lent Ember week inferior Orders in the Church worshipping of Images c. To which d d d Vid Whitaker de S. Script controv 1. q. 6. c. 5. others add The oblation of the Sacrament of the Altar Invocation of Saints Prayer for the dead the Primacy Confirmation Orders Matrimony Penance extreme Unction Merits necessity of Satisfaction Auricular Confession c. Into which controversie not to enter concerning the thing it self which so many grave and learned pens have handled sufficiently reckoned by Bellarmine though with small good will in his entry upon this question let but reason and indifferency censure concerning that which is more proper to this discourse namely the time of delivering these Traditions whether this or any other And here in the first place let the Reader but consider that at this time there was no more of the New Testament written than the Gospels of Matthew and Mark if so be that those also were written at this time And then let him judge how sensless a thing it is to speak of delivering unwritten Traditions to the Church when almost all the New Testament was yet to be written Or take it at the Councel at Jerusalem which was divers years hence when all the Apostles were all together and giving rules to the Church or take it at Pauls apprehension at Jerusalem when imagine all the Apostles to be together again and even at either of those times will the same absurdity follow still for no more of the New Testament was written or very little more than now And then how ridiculous doth it appear That the Apostles should offer to give rules to the Church by unwritten Tradition when they had all their Epistles for rules of the Church yet to write If they would leave the Church to be regulated by unwritten Traditions why should they write after And if they would have her regulated by their writings why should they give her unwritten Traditions before A quick wit will nimbly answer that they left her such Traditions as were not to be expressed in their writings but let an honest conscience and an unprejudicate judgment censure whether this will abide the test yea or no. For is it within any compass of likelihood that these Apostles did know what things Paul would not write of in his Epistles that they should deliver such things before-hand for Tradition when as yet they hardly knew whether he was to be an Apostle of the Gentiles or no when they did not know whether he would write any Epistles or no much less did they know what Epistles he would write Appello conscientiam and so much for Traditions Vers. 3. He proceeded to take Peter also c. §. Peters imprisonment and delivery James his death was seconded by Peters imprisonment but his time for martyrdom was not yet come as was the others
and being so found he had his white Garments put upon him all which Garments were found at the publick charge The Man clothed with linnen with a writers Inkhorn by his side Ezek. IX 3. Walking with Christ in white Rev. III. 4. Araying in white Robes Rev. VII 9 c. do seem to refer to this holy Garb and Colour of the Priests 3. Upon their Feet they wore nothing at all whilst they served but stood in the Court barefooted were it never so cold nay though they were barefooted yet might they not stand upon any thing to keep their Feet from the cold pavement but must stand barely upon that were the Service never so long and the season never so sharp The reason of their barefootedness was because of the holiness of the ground as Exod. III. 5. Josh. V. 15. and the reason of their standing only on the bare stones was to shew their fervour and zeal to the Service 4. Upon their Thighs and Loins they wore linnen breeches to prevent the discovery of their nakedness Exod. XXVIII 42. either when they stood upright aloft upon the Altar or when they stooped down to any work of the Service either there or in any other place And here I cannot but think of that ridiculous passage in c c c Martial lib. 3 Epig. 24. Martial in lib. 3. Epig. 24. which such a provision as this might have prevented And of that passage in the Treatise Tamid d d d Tamid per. 5. where some of the Priests are said to be delivered to the Chazanim or Overseers and they stripped them of their Garments and left nothing upon them but their breeches 5. Upon their Bodies they wore a linnen Coat or Surplice which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVIII 4. by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which Nobilius maketh this comment e e e Nobil in LXX in Ex. XXVIII Graecam dictionem retinet S. Hieronymus ad Marcellam S. August q. 114. habet cum cornibus c. Hierome retaineth the Greek word Cosymbotam Austin in quest 114. Translates it with horns and addeth that the Latine Interpreters thought it better to call it the Coat with horns than if they had said with tufts But others Interpret it strait and girt which Interpretation seemeth not impertinent seeing that afterward in this same Chapter Cosymbi and Cosymboti do signifie knots But others Translate it out of the Hebrew Ocellatam or checkered And so it might be shewed from the Original of the Hebrew word used that it so signifieth and this linnen was wrought Diaper-like with checker or diced work or some such kind of Workmanship which set it out with neatness as well as it was white 6. This Coat was girt to them with a long scarf which went divers times about them like a swaddle which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which both helped to keep them warm in their thin clothing and to strengthen their Backs in their hard Service which sometime they met withal tugging with the Beasts that they were to slay and lifting at them when they were killed 7. Upon their Heads they had a Bonnet or a Mitre which was a linnen scarf often wrapped and wrapped about their Heads after the manner of the Turkish Tullibants as is more fully described in the Temple Service Chap. 4. In these four parcels of Vesture the High Priests and the other Priests were alike for the High Priest wore these as well as they but he had four other parcels over and above which they might not wear and by which he was singularly distinguished from them and these were 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coat of the Ephod this the Seventy call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephod it self which he put upon that Coat and clasped it together over his Paps with a curious girdle This helpeth to understand that in Rev. I. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Brest-plate in which were put the Urim and Thummim Exod. XXVIII 30. which in the Apostles application seem to signifie Faith and Love 1 Thes. V. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Golden Plate upon his Forehead in which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy One of the Lord compare Luke IV. 34. which have been particularly spoken to in the Tract and Place cited a little above As the Priests Garments were provided at the Publick charge so when they were over-worn they returned to the Publick again for their Coats and Breeches c. were ravelled to make yarn for the Lamps and for the lights at the solemn nightly Festivity in the Feast of Tabernacles and it is like for the Priests Candles in their Chambers SECT VI. The anointing Oil. THE appointment and composition of anointing Oil is laid down in Exod. XXX 23 c. where the Lord commanded thus Thou shalt take unto thee principal Spices of pure Myrrhe five hundred shekels and of sweet Cinnamon half so much even two hundred and fity shekels and of sweet Calamus two hundred and fifty shekels and of Cassia five hundred shekels after the shekel of the Sanctuary and of Oil Olive an hin And thou shalt make it a holy anointing Oil c. The Simples need not to be disputed of only I cannot but observe and wonder at the conception of Rambam about one of them who holdeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor which our English hath very properly Translated Myrrhe to be a a a Maim in Kelt Mikdash per. 1. the congealed Blood of an Indian Beast whereupon one of his Glossaries takes him up thus b b b Gloss. ibid. It cannot enter into my Head that they would put the Blood of a Beast into any holy composition much less of a Beast unclean But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor is that that is spoken of in the Canticles I am come into my Garden my Sister my Spouse I have gathered my Myrrhe For the making up of these Simples into the compound of the anointing Oil the way and manner is recorded to have been thus c c c Ibid. They were bruised every one apart and by themselves and then were they mingled and boiled in clean Water till all their strength was come out into that Decoction which Decoction strained and having Oil put to it was again boiled to the height of an Ointment and so reserved This anointing Oil was only in use in the times of the Tabernacle and first Temple and with it were their Vessels sanctified according as was appointed in the place of Exodus even now cited and described Levit. VIII but there was no such Ointment under the second Temple for there the Vessels were sanctified by their very use and serving in them and so indeed was the Temple it self For there was neither cloud of Glory to sanctifie the House nor divine Fire to sanctifie the Altar nor holy Oil to sanctifie the
use of this Sacrament might shew that they renounced their Judaism and professed the Faith and Oeconomy of the Gospel III. Our Communion therefore in this Sacrament is not so much Spiritual as External and declarative of our common and joynt profession of the Christian Faith We are far from denying that the Saints have a Spiritual Communion with God and among themselves in the use of the Eucharist yea we assert there is a most close Communion between true believers and God But what is that Spiritual Communion of Saints among themselves Mutual love one heart prayers for one another c. But they may exercise the same Communion and do exercise it when they meet together to any other part of Divine Worship They may and do act the same thing when they are distant from one another Therefore their Communion in this Sacrament which is distinctly called the Communion of the Eucharist is that they meet together and by this outward sign openly and with joynt minds profess that they are united in one sacred knot and bond of Christian Religion renouncing all other Religions IV. When therefore we approach to the Eucharist in any Church we do not only communicate with that congregation with which we associate at that time but with the whole Catholic Church in the profession of the true Evangelic Religion VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye do shew the Lords death IT is known what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passover Supper was namely a Declaration of the great works of God in the deliverance of the people out of Egypt The same as it seems would these Judaizing Corinthians retain in the Lords Supper as if the Eucharist were instituted and superadded only for that commemoration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very well answer to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Declaration and while the Apostle admonisheth them that the death of Christ is that which is to be declared it may be gathered that they erred in this very thing and looked some other way VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unworthily THE Apostle explains himself vers 29. Where we also will speak of this verse VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let a man examine himself c. HE had said before verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they which are approved may be made manifest And in the same sense he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man approve himself in this place not so much Let him try or examine himself as Let him approve himself that is Let him shew himself approved by the Christian Faith and Doctrine So Chap. XVI 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whomsoever ye shall approve We meet with the word in the same sense very often VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lords body THIS is to be meant of the proper act of the understanding viz. Of the true judgment concerning the nature and signification of the Sacrament If it were said indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lord it might be rendred in the same sense as He knew not the Lord that is he loves him not he fears him not he worships him not But when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the body it plainly speaks of the act of the understanding He does not rightly distinguish of the body of the Lord. And this was a grievous error of these Judaizing Corinthians who would see nothing of the body of Christ in the Eucharist or of his death their eyes being too intent upon the commemoration of the Passover They retained the old Leaven of Judaism in this new Passover of the Eucharist And this was their partaking of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily as assigning it a scope and end much too unworthy much too mean Ther are alas among Christians some who come to this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily but whether this unworthily of the Corinthians be fitly applied to them I much doubt How mean soever I am let me speak this freely with the leave of good and pious men that I fear that this discourse of the Apostle which especially chastized Judaizers be too severely applyed to Christians that Judaize not at all at least that it be not by very many Interpreters applied to the proper and intended scope of it Of these Corinthians receiving the Eucharist unworthily in the sense of which we spake the Apostle speaks two dreadful things I. That they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of the body and blood of the Lord vers 27. With this I compare that of the Apostle Heb. X. 29. He hath trampled under foot the Son of God and hath counted the blood of the Covenant by which he the Son of God was sanctified a common thing And Heb. VI. 6. They crucify again to themselves the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put him to an open shame Of whom is the discourse Not of all Christians that walked not exactly according to the Gospel rule although they indeed esteem and treat Christ too ignominously but of those that relapse and Apostatize from the Gospel to Judaism whether these Corinthians too much inclined and are admonished seasonably to take care of the same guilt for when any professing the Gospel so declined to Judaism that he put the blood of Christ in subordination to the Passover and acknowledged nothing more in it than was acknowledged in the blood of a Lamb and other Sacrifices namely that they were a mere commemoration and nothing else oh how did he vilify that blood of the eternal Covenant He is guilty of the blood of the Lord who assents to the shedding of his blood and gives his vote to his death as inflicted for a mere shaddow and nothing else which they did II. That they ate and drank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment to themselves But what that judgment is is declared vers 30. Many are sick c. It is too sharp when some turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Damnation when the Apostle saith most evidently vers 32. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we are judged we are chastened that we should not be condemned Thus as in the beginning of the Mosaical Dispensation God vindicated the honour of the Sabbath by the death of him that gathered sticks and the honour of the worship in the Tabernacle by the death of Nadab and Abihu and the honour of his Name by the stoning of the Blasphemer so he set up like monuments of his vengeance in the beginning of the Gospel Dispensation in the dreadful destruction of Ananias and Sapphira for the wrong and reproach offered to the Holy Ghost in the delivery of some into the hands of Satan for contempt of and enmity against the Gospel in this judgment for the abuse of the Eucharist in the destruction of some by the Plague for Nicolaitism Revel II. 23 c. VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and Revelation in the knowledge of him And God gives this Spirit but in what sence Not to foresee things to come not to understand the Grammatical construction of Scripture without study not to preach by the Spirit but the Apostle explains himself vers 18. The eyes of their understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So that the Revelation given to the Saints is this that God reveals the experience of those things that we have learned before in the Theory from Scripture a saving feeling of the hope of his calling and the riches of the glory of his inheritance Here let me speak three things 1. To feel the experience of Grace is not by new Light that was never known before but by application of what was known before As the Queen of Sheba first heard of the Fame of Solomon then found by experience Compare we our knowledge of Spiritual things to a Banquet to your Feast this day A man before Grace sees the banquet God hath provided for his people hath by the word learned the nature and definition of Faith Repentance Holiness Love of God and Love to God but as yet he does but see the banquet when Grace comes then he sees and tastes these things in experience and sence in his own Soul He had a light before from the Word now it is brought so near his heart that he feels warmness he feels life and sence and operation of these things is as it were changed into these things as in II Cor. III. 18. We with open face beholding as in a glâ—ss the glory of the Lord are changed into the same image from glory to glory Now this is noâ— the Spirit of Revelation in that sence that these take it in but t is so called because it is by a light and operation above natural light and operation As common grace is called grace because 't is above the ordinary working of nature so this is called revelation because above the work of common light 2. How do men come to assurance of pardon and salvation Not by the Spirit of revelation in their sence not by any immediate whispers from Heaven but another way As in Rom. XV. 4. Through patience and comfort of the Scriptures we have hope In Scripture is your comfort and in your own conscience and in them is your assurance A Saint makes this holy Syllogism Scripture Major He that repents believes loves God hath the pardon of his sins Conscience Minor Lord I believe Lord I love thee Saint from both makes the Conclusion Therefore I am assured of the pardon of my sins and my Salvation Thus Christ would bring S. Peter to assurance of his Estate after his denial by this trial Lovest thou me Not by any revelation that Christ loved him but it was assurance enough if he loved Christ. And here by the way let me speak one word for trial whether we have the Spirit of Sanctification that we be not deceived in the rest Never believe you have the Spirit of Sanctification unless your heart be changed to love God Among many signs this is the most sensible and undoubted I say unless the heart be changed and changed to love God Change of heart is the mother habit of all Graces God speaks enough in Ezek. XXXVI 26. A new heart will I give you and a new spirit will I put within you In that question about perseverance and loss of grace as in the case of David Peter c. we say That the Act may be suspended and lost for the present but the Habit not Now by habit we mean not the particular seed of this or that Grace but the change of the Heart the materia prima of all Graces That is never unchanged back again the stone is taken away The heart indeed may freez into ice as Davids and Peters but never turn into stone again I say further To love God A man may feel some kind of change of heart in common grace Common grace is Gods ordinary way for working Saving grace his keys Illumination stirring of Conscience fear of Hell some kind of Grief Now though these go not so far as to come to saving grace yet saving grace comes not but by the inlet of these And here many are deceived if they have some such stirrings within them if startled pricked have some sorrow for sin though all from the Spirit of bondage yet think they have repentance godly sorrow enough And here were an insuperable difficulty of discerning a mans estate whether yet under common grace only but that this resolves it If I Love God Peters startling of Conscience grief tears were good signs but never sure signs had not this seasoned all Lord I Love thee So that a mans assurance of his happy estate is not by any Spirit of Revelation but of Sanctification not from Inspiration but from the work and testimony of a good Conscience the Spirit of God in grace bearing witness to our Spirits 3. I may add A Saint in Heaven finds nothing but what he knew before in little what he tasted before in little but then is filled As he hath heard so now he seeth in the City of God hath heard of the Beatifical Vision of partaking of God of Eternity now he enjoys it not by any new Revelation of the Spirit but by blessed experience So that the dearest Saint of God hath no further promise of Revelation then in this sence III. There is no promise in Scripture whereupon the Spirit of Revelation is to be expected after the fall of Jerusalem It is a delusion by which the men we speak of deceive themselves and others when they think and assert that what promises are made of Revelation or of great light are to be applied to these times How have these places been as it were worn thread-bare by them for this purpose Esay LIV. 13. All thy Children shall be taught of the Lord and Jer. XXXI 33 34. And this is the Covenant I will make with the house of Israel after those days saith the Lord I will put my Law in their inward parts c. And they shall teach no more every man his neighbour saying Know the Lord for they shall all know me c. and others as if they had been directly aimed for these very times and as if directly for England whereas I say again there is no promise upon which the Spirit of Revelation is to be expected after the fall of Jerusalem This assertion is more important and proveable than seems at first sight I limit Prophesie to expire at the fall of Jerusalem Whosoever saith not so will not know where to limit it and what that age was wherein it was extinguished And if no limit than how great is the danger we are in who live in these times when so many of contrary minds pretend to Prophesie and then
more and the poor shall not give less And now let us look over these three things again and consider what may be learned from them I will transpose a little these particulars and speak of the second first viz. I. The end and purpose for which this sum was given to wit as an acknowledgment and an owning that their lives and persons were in the hand of God and that to him they looked for their Preservation And therefore it was that they paid this sum for the ransom of their lives So that as the payment of this mony was a Duty so it was a Doctrine teaching them to own their depending upon God for their lives and beings So that hence we learn That every man is to own his dependance upon God for his life and being The Jews were taught it by their being bound to pay a yearly tribute to God for the preservation of their life and being and we taught it from their example And I speak to this subject the more willingly because the thing and the time do concur so fair together so that the subject we speak of is not only useful and necessary but seasonable and agreeable both to their time and ours Concerning their payment of this Pol-mony or dependance mony their own writers tell us that the Collectors of this Tax began upon the Collection of it the last month of their year and so went on gathering in the beginning of the new year That we are come to the last month nay the last week of our year doth very justly give us occasion to remember our preservation the year that is now gone over our heads and all the years of our life hitherto and to consider of that merciful and good Providence that hath preserved us all along those years And this and hardly a more seasonable discourse can we take up at this time than such an one as shall remind us and if it may be warm us with a feeling of our Dependence upon God for our preservation Need I to divide the Theme before us and prove apart That our Dependence is upon God for our preservation And That we are to be sensible of this Dependence We can hardly find a place in Scripture that proves the one but it proves both together and none there is hardly but if they acknowledge the truth of the thing that mens dependence is upon God for their preservation but they acknowledge also their sense of it and that they so own their preservation I might instance multitudes of places but do I need when there is not a holy man through all the Bible that speaks of his own preservation but he owns it to have been from God and shews himself to have been sensible of it Job X. 12. Thou hast given me life and thy visitation hath preserved my spirit Lam. III. 22. It is the Lords mercies that we are not consumed And Act. XXVI 22. Having obtained help of God c. There is not a person in Scripture that takes notice of the preserving of his life and person but he always turns it that way to own God the Author of it unless it be such a fool as he that bids Soul take thine ease c. or as he Is not this great Babylon that I have built c. or they that say To day or to morrow we will go into such a City and buy and sell and get gain and never mention God or his providence in the bargain I hope I need not prove that all our lives persons and the preservation of both are in the hand of God and at his disposal but I may sum up all in this challenge and appeal Dare any defie Gods Providence and Preservation and take upon you your own preservation and to maintain your life and person of your selves But let not such a thing be once mentioned among Christians but the great business is that Christians would become rightly sensible of their dependence upon God I cannot omit one thing in this Law about paying this half shekel viz. vers 14. that every one that was twenty years old and upward was to pay it And why then And why not before Not but that they that were under twenty years old were under the same preservation and had reason to acknowledge the same preservation but at twenty years of age they were come to that age as should be the age of discretion and that men should now consider under what tuition they lived and that then it was time to own it though folly and vanity of youth had not suffered them to do so before And twenty years of age was the time when they were in their prime and strength and flush and when it was the likeliest time to think of their own strength and vigor and that they stood upon their own subsistence Then and forward it was most seasonable to admonish them upon what it was that they subsisted and who it was that preserved them The acknowledgement that it is God that doth preserve our life and being may be of the Tongue only and nothing but words or bare conviction of the truth of the thing and but little more than words neither But a feeling acknowledgment of Gods preservation is such a thing as speaks it self by some evident demonstration It is the Apostles saying That saving faith worketh by Love we may say the like of Historical Faith if it work at all it worketh by some evidence or demonstration of action And such evidences or demonstrations in this case are various I. Such a person who owns and feelingly believes his dependence upon God for his preservation is careful to commit himself to Gods protection and his preserving providence the best he can We read of persons being under the wings of the Almighty and putting themselves under his wings and they are there because they put themselves there Psal. XCI 4. He shall cover thee with his feathers and under his wings shalt thou trust How comes he there He puts himself there by committing himself to Gods providence as he ought to do As Ruth did II. Chap 12. Psal. XXXVI 6 7. Thou savest man and beast How excellent is thy loving kindness O God therefore shall the sons of men put their trust under the shaddow of thy wings There is a general providence that preserves man and beast but a peculiar protection for them that put themselves under the shaddow of his wings Can we say that man is under Gods protection that never put himself under Gods protection Can we say God keeps that that was never committed to him Such an one as a Worldling an Epicure that minds not God nor his duty of committing himself to him Yes you will say for this man lives and is preserved as well as the best he is kept out of danger as well as the holiest he is in health wealth and a thriving condition as well as another man and therefore sure God keeps him as well as another
as mere strangers For Moses to converse with God face to face when alive and when dead there is an end of all his communion How comfortless would he have gone to Mount Nebo to dye had he believed as the Papists do that he must go to Limbo and never enjoy God for so many hundred years till Christ should come to fetch him out When he appeared in Glory Luke IX 31. Think ye that he came out of Limbo in that glory And when Abraham is proposed in that parable before Christs death Luke XVI 22 23. Think ye that he is proposed as being in Limbo or in Heaven 4. It is absurd to think that Holy ones that served God all day and should at night receive their wages should be denied it God forbids to detain wages and he not to pay his workmen of a thousand two thousand years after they have done their work Abel a faithful servant of God died for him and his truth and when he comes to expect his reward in Heaven No Abel thou must to Limbo where there is no glimpse of Heaven nor comfort from God for this three thousand five hundred years David in Psal. XXIII saito He will dwell in the house of God for ever In the Temple here and then in Heaven hereafter No will a Papist say David thou must dwell a thousand years in Limbo before thou comest to Heaven A hard Master that rewards his servants no better that serve him here and when they should come to enjoy the fruit of all their labour then God puts them away far from him and they enjoy not what they laboured for Such Doctrine is that of the Romanists and such absurdities they make people believe to build up their Purgatory for their profit Nor are they only thus Absurd but as Irreligious in this Doctrine 1. That they will make men believe that there was not divine and spiritual power in Christ for salvation without his bodily power and personal presence they limit the Spirit and the operation of Christ to his presence They give that to Christs presence that God never meant They account the Virgin Mary so incomparably holy and happy above all others because she carried Christ in her womb and arms as though it were that and not Faith and Grace that made her so holy and happy Superstition is standing upon a thing over and above leaping over that which is the proper duty and reality of holiness and resting upon something besides it So concerning Christ superstition hath taught men to take up something in opinion and practise over and besides what is needful about the worship and love of Christ. To worship the Cross because Christ suffered on it To put holiness in those places where he once was as the Manger the Sepulchre c. Of this nature and rank is placing so much in the bodily presence of Christ and overlooking the efficacy and work of his Spirit Transubstantiation is of this form and this that we are speaking of the like viz. That the Patriarchs could not be saved by the divine power and Spirit of Christ but he must come first in Person before to bring them to Heaven 2. They make Grace not sufficient to save but something else must be added viz. Purgatory sire to purge out those sins that Grace did not or could not purge out It is said 2 Cor. XII 9. My grace is sufficient for thee They will say Not Purgatory fire must help out to sufficiency They will tell you It is rare for any to dye so spotless as instantly to go to Heaven but he must have some scouring elsewhere before And indeed this may deserve our consideration not to make us think of any Purgatory hereafter but to affect us with what we have to do here It is undoubted that to dye in any sin is damnable Ye shall dye in your sins is as much as when ye dye ye shall be damned because ye shall dye in sin See Joh. VIII 21. Ye shall dye in your sins whether I go ye cannot come He that dyes in his sins in any of his sins must never come where Christ is Imagine a man had got off all his sins but one and that stuck to him dying that would damn him as well as all Suppose it this I cannot will not forgive such an one that hath done me this wrong that spot of malice will keep him out of Heaven as well as if he were dawbed all over with all sins whatsoever Nay to come to a lower rate Be it but a little love of the World an unwillingness to part with the pleasures and profits of it is it possible that man should go to Heaven that had rather be here Nay yet lower Be it some particular sin that he hath chanced to forget and not repent of can he with that go to Heaven Hitherto Papists and we agree that there is no going to Heaven with any spot of sin upon the Soul but here we differ They say A man may go out of this World with many spots of sin upon him yet at last go to Heaven these being purged out in Purgatory We say with the Scripture That after death there is no Redemption that this is the acceptable time and day of Salvation that if a sinners Sun set in a cloud it will be dark with him for ever that if he dye in any sin his condition is damnable and no help afterwards Esa. XXII 14. Surely this iniquity shall not be purged from you till ye dye And then it shall never be purged And the Reasons of this are First Because any one sin loved unrepented of damneth as well as many by the rule of S. James Chap. II. 10 11. For whosoever shall keep the whole Law and yet offend in one point he is guilty of all For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a Transgressor of the Law Secondly Because the other World is a World of Eternity and in Eternity there is no change He that goes sinful into that can never be changed Thirdly Because it is impiety to make any thing sharer with the Blood and Grace of Christ in mans Salvation It is said We are saved by his Blood and by his Grace There needs no Purgatory sire unless these were weak and insufficient Object But is it possible any one should dye without some sin sticking to him Original sin sticks It may be a man has forgot some actual sin to repent of it it may be there is some impatience upon him his heart may fly out into passion never without infirmities Answer I. Let me question Durst any dye with any sin sticking on him Thou bearest malice darest thou dye so Thou art proud covetous darest thou dye so Who is so little taught the Doctrine of Salvation as to put himself to such a venture At least who is not convinced of the danger