we must by both these words understand not only the simple taking and bearing of them but also the taking them away and bearing them away for so he is said expresly to take away the sins of the world And the Hebrew words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie as much otherwise that which was spoken by the Prophet Esay would not be fulfilled in St. Matthew for here he is said to cast out the spirits with his word and to heal all that were sick If therefore the Lord Jesus should only take the Spirits and bear the Diseases He should not be said to cast out the Spirits and heal those that were diseased Thus St. Peter 1 Pet. 2.24 Who his own self bare our sins in his own body on Marg. the Cross The Reason is 1. From a great necessity none but he could do it would do it 2. Perituros adigunt ad Christum They drive those that are ready to perish to Christ Vide Notes in Mat. 8.18 Job 33.19 20 21. 3. Order of Nature requires it if the body be sick at the Head let blood at the Arm Christ is both the Head and Arm. If the Lord hath borne and taken away our Spiritual maladies and sicknesses how do they remain The Lord will not take them away from us while we love them but when we are weary of them Mat. 11.28 Obser 1. Note here a difference between the former Times under the Law and Prophets and under the Gospel The whole tract of Time Vide Notes on Hebr. 1.1 2. The former was a time of Prophecy the latter of fulfilling Prophecies The former a time of Types the latter of fulfilling Types Obser 2. Christ takes and takes away bears and bears away our sicknesses Vide Essay in Exod. 34.7 Obser 3. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taken Aliquid divinitatis est in illa particula There is something divine in that particle Heb. 1. Object If the Lord hath fulfilled all this then the business is done See Acts 26.17 18. Vide Essay Jesus Christ fulfilled the Prophecie by taking away our sins not the judgement punishment wrath of God only but the sin it self Mat. 1.23 But how by casting out the Spirits with his Word and healing those who were sick was that fulfilled which was spoken by the Prophet Esay 53. Obser 1. Here then are Two several works of Christ his great Grace and Mercy 1. Bearing and suffering our sins and punishments for our sins 2. The taking of them away from us And both these are represented unto us by way of Cure and Healing in one and the same place whereof these Cures were types and figures Yea it is remarkable that since taking away infirmities and healing sicknesses was an effect of taking away their sins Jesus had made spiritual expiation of their sins whom he now cured for as yet he had not suffered on the Cross There is therefore a spiritual expiation Obser 3. Hence it is clear that the drift and intention of the Holy Spirit is to signifie Spiritual inward and invisible things by visible outward and bodily for if the taking away of sins and infirmities by the Lord Jesus was fulfilled in his casting out of Evil Spirits and healing those who were sick what else can be meant by these bodily outward and visible Cures but his healing and curing of our Spiritual Diseases his healing of our back-slidings And what can be understood by his casting out of Spirits but his casting out of Spiritual wickednesses out of our Souls and Spirits His destroying or rather dissolving the works of the Devil so that they who blame men for opening the Scripture spiritually declare plainly that they understand not the Scripture nor the intention of the Holy Spirit in them Obser 4. The Lord Christ is and ever hath been the Physician of Souls and Bodies The words in Esay 53.4 whereby these works of Christ are said to be fulfilled they are in the Preter Tense and speak of things past yea all those Acts of Christ in that Chapter which are commonly understood as Future and to come they are recorded as things already done for so the Prophet Esay speaks of Christ's works already done He hath born our griefs and carried our sorrows He speaks of that part of the Church which then was and of that part of it which was then past and according to the Evangelist's Application he spake of that part of the Church in his Time and the same words reach our Time also He sent his Word and healed them This Healing hath ever been in the wings of the Son of Righteousness which hath arisen in all Ages upon those who fear the Name of God Mal. 4. which was represented by the Heathen in their Apollo who was their God of Wisdom and the great Physician which in their Mythologie signified the visible Sun the Fountain of Natural Life Accordingly the Wise Man makes a Commemoration of some works of Christ the Wisdom of God Wisd 10. She restored the first Man and brought him out of his Fall she preserved Noah Abraham Lot Jacob Joseph Moses and all the Israelites as appears in that Tenth Chapter of that excellent Book The want of this Universal Understanding of Christ hath exceedingly obscured the Knowledge of his Deity insomuch that some in former Ages have entertained poor carnal and unworthy conceits of the Lord Jesus as if he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man And the like carnal conceit of the Lord Jesus hath been received by some in these Licentious Times The Roman Conquerours in their Triumphs lest they should be transported with Worldly Glory had a Monitor that rode with them in their Triumphal Charriots and bad them remember that they were Mortal O Beloved in the Pride of our Worldly Glory we are apt to be transported and carried away Diseases and sicknesses are our Monitors such as these were who mind us that we are mortal and must dye that the Lease of our Earthly house is almost expired that the Term of it is not long hence that therefore we must look out for another even for our House that is from Heaven Now that upon good grounds we may hope for that House Tit. 2.11 We must look to the Grace of God that bringeth salvation It is a short Lesson but is that which comprehends in it The Whole Duty of Man O Beloved Let us think seriously and sadly of these things our Lusts are deceitful the Evil one is a deceiver our own hearts are deceitful and all lye in wait to deceive us and put us by the serious consideration of these things That the iniquity of our heels may overtake us It is no perfunctory no overly or sleight endeavour that God requires 2 Chron. 7.14 He requires the seeking of him with our whole heart Jer. 29.13 otherwise see and read Levit. 26.21 Essay Therefore it is required that with purpose of heart we should cleave unto the
exinde spei aeternae particeps Who having received from God the Father the substance of Baptism is become holy and so partaker of the eternal hope Now plainly before we know what it is to be named with Christ's Name we must know what Christ is See Notes on Matth. 10. Gen. 1.28 Repreh 1. All false appearances See Notes on Matthew 10. 2. Who bear the Name of Christ in outward profession yet are not the men they seem ibidem Exhort To a most earnest seriousness and sincerity ibidem Consol As these many Antichrists who are here prophesied of by our Lord that they should come in his Name so the true Christ comes in his Fathers Name also As the false Christs come in their Fathers Name so the true Christ comes in the Name of the Father who is the God of Truth whom he calls himself Amen Amen i. e. Veritas veritatis 1. As the false Christs come from the Father of Lies so the true Christ is Jesus the Saviour who is born of the Father who is called God the Saviour Tit. 2. As the false Christs are Destroyers and born of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Abaddon and Apollyon the son of perdition 2 Thess 2. As the Spirit of Errour 1 Joh. 4. leads men into all errour and deceit so the Spirit of Truth leads the Disciples of Christ into all Truth 1 Joh. Observ This discovers the great Wisdom and mighty Power of God that though they be many who deceive yet he is wise and powerful to discover and frustrate all their machinations so that the Church in all Ages hath stood and shall stand maugre all opposition 3. Those Deceivers who profess this grand Truth teach many Lies and Errours under pretence of this one Truth 2 Pet. 2.12 13. and under the colour of this Truth live disobediently dissolutely and loosly Tit. 1.16 and turn the grace of God into wantonness Jude v. 4 5. 4. The Devil transforms himself into an Angel of light 2 Cor. 11.13 14 15. 5. The greatest deceits and subtilties are hid and used here 6. One truth may usher in many errours by the subtilty of Satan and his Ministers Many shall come in Christ's Name and say I am Christ This day if at any other time since the dayes of Christ in the flesh or the Apostles dayes this Scripture is fulfilled in our ears Observ These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 Repreh The false Christs and the false Prophets who publish them and the false Christians who believe them The false Prophets confess Jesus to be the Christ and under that Truth bring in manifold errours that he hath done all things so that we need do nothing but believe that we are Redeemed though we yet serve sin that all sins past present and to come are pardoned that once in Christ and alwayes in Christ Let it not seem strange to us that there are so many divided judgements in the world concerning Christ who yet all of them pretend his Name Exhort Receive him that comes in his Fathers Name Joh. 5.43 He comes among his own but his own receive him not Joh. 1. He complains he hath not where to lay his head He comes that we may have life Joh. 10. Means Alas their pretences are so many and so glorious how can I but be deceived by them Call things and persons by their right names Alas how shall I know them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not our Lord tell his Disciples by their fruits ye shall know them Mat. 7.16 and he there speaks of these false Prophets who should come unto them in sheeps cloathing but inwardly are ravening wolves When Austin the Monk came into England the remnant of the holy People who then dwelt at Glastenbury sent of their brethren to discover of what spirit he was with this direction If he be humble lowly and meek he comes in the real Being Nature and Authority of the Lord Jesus who is lowly and meek Mat. 11. If he be Proud c. though he comes in the name and pretence of Christ he is a false Prophet he calls himself by a false name therefore Prov. 6.17 a proud look and a lying tongue are joyned together and therefore proud and haughty scorner is his name who dealeth in proud wrath Prov. 21.24 Beware of them be not deceived by them If he be Contentious though he come in the Name of Christ he is a false Prophet and this fruit grows from the former pride for only by pride cometh contention Prov. 13.10 He is no Ambassadour of peace beware of him pride goeth before contention Prov. 16.18 If he be Covetous let him come in what name he will he is a deceiver the Lord hath discovered this to be the character of the false Prophets of old Mich. 3.5 and the same is the mark and character of the false Prophets that come in the last times 2 Pet. 2.1 2. Hezekiah brake the brazen serpent and called it Nehushtan 2 King 18.4 others might call it a God or a monument of the Divine Presence but he called it a piece of brass The People offered Sacrifices and so called them when yet they worshipped their own false Gods but the Lord calls them not Sacrifices but slain beasts Act. 7. Jehu called his bloody mind by the name of Zeal Come see my zeal The Jews called their abstinence from meat by the name of a Fast which the Prophet calls their holding down their heads like a bull-rush for a day Esay 58. Means If we receive the noble stranger Shamgar with his Ox-goad inciting and stirring up his Ministers the Oxen 1 Cor. 9. He will subdue these spiritual Philistins The Chast Penelope waited for Vlysses and yielding not to any paramours he coming destroyed them all And when the true Bridegroom comes he shall do in like manner They shall say I am Christ This is the fourth thing which our Lord foretells The profession of these many deceivers they shall say I am Christ which may be understood Two wayes 1. When the Deceivers shall speak this of themselves or 2. They shall speak this of Christ himself 1. Of themselves Supra 2. When many shall speak these words of Christ truly and profess that Jesus is the Christ the son of God And thus the words no doubt are genuinely and properly to be understood Many shall say that I the Son of Man am Christ Reason That under that Truth they might vent their errours Observ 1. Many grand Impostors and Deceivers may profess much Truth yea that grand Truth that Jesus is the Christ 2. Such Believers and Professors believe and confess no more than the Devils themselves do Mat. 8.29 Mar. 1.23 24. Act. 16.17 18. 2. The effect They shall deceive many Reason Why shall these deceive many 1. In regard of the many they are such as are fit to be deceived they are such as already perish in
15. therefore 2.37 and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then all the Tribes of the Land shall mourn then when they shall see the sign of the Son of Man in Heaven But these words are so disposed by Divine artifice and skill that they may be extended unto all the world and so we may turn the words as we do in our last Translation Then shall all the Tribes of the Earth mourn for so all the Earth probably shall be divided into twelve parts as Israel into twelve Tribes Apoc. 1.7 for when all the world was departed from their God He singled out Abraham and called him alone of whom came Isaac from whom came Jacob out of whom sprang the twelve Tribes of Israel What was by Divine Providence acted among that People was as a Praeludium and a figure of what was to be done afterward in the whole world Israel was his chosen People and the pure in heart Psal 73.1 who walk according to the rule of the word Gal. 6. these are the Israel of God these he brings again out of Aegypt Psal 68. Mich. 7.15 19. Thus Christ born to the Jews in Bethlehem is born unto the Gentiles Rev. 12.1 2. Why shall the Tribes of the Earth mourn Reason As all orders of Men Jews and Gentiles Priests and People Magistrates and Subjects Herod and Pontius Pilate Act. 4.27 28. as all these crucified the Lord Jesus in the Flesh and Spirit among the Jews at Jerusalem so were they a breviate a representative of the whole world which crucified him in the Spirit All Tribes of the Earth are sinners all have sinned Rom. 3 And while we were sinners Christ died Rom. 5. For as where Christ lives sin must die so where sin lives Christ must die therefore Rev. 13.8 9. All that dwell upon the earth shall worship the beast whose names are not written in the Book of Life Observ 1. There are Tribes of the earth All the whole Earth is divided into Tribes into Families and Houses Observ 2. An argument of general LOVE Love unto all men we are all Tribes that spring out of one Stock all of one Kindred Observ 3. There are Tribes of Earthly men such as mind earthly things only So Hierom understands these words a Tribe of envious men proud covetous as that of Judah that sold Joseph a figure of Judas his selling Christ wrath like Simeon and Levi Cursed be their Anger Gluttony Lechery as Ruben Observ 4. All the Tribes of the Earth have been guilty of Christs death He is therefore said to be crucified and slain in the Great City i. e. in all the wicked world Revel 11.8 this is the fulfilling of what we read Zach. 12.10 They will look upon me i. e. the Father whom they have pierced and mourn for him i. e. the Son whom they have likewise pierced for since hatred is a spiritual murder saith St. John 1 Joh. 3.15 Ungodly men hate and so murder both the Father and the Son Joh. 15.23 24. Thus no doubt they who of old were called Patripassiani meant had they been candidly interpreted and understood The Prophet Esay speaks thus plainly if we believe two of our best Translators Arias Montanus and Tremellius Esay 53.5 And I doubt not but the evil world will be found guilty before God of the death of Christ Our Lord told the Jews Joh. 7. Ye go about to kill me c. See Notes on Phil. 2.8 fine Observ 5. The sufferings of Christ are to be deplored and mourned for being innocent harmless deserving better at our hands Observ 6. All the Tribes of the Earth are in a sad and deplorable condition the whole world is under Sin and under the Curse See Notes on Gen. 12. all Families c. Observ 1. Observ 7. The sting of a guilty Conscience See Notes on Act. 2.37 Observ 8. The vast difference between a good acquitting Conscience and a guilty galled one ibidem Observ 9. The horrour of a blood-guilty-conscience ibidem Doubt But who especially are those that must mourn the Text saith all the Tribes of the Earth none excepted others say only the earthly minded ones We must therefore distinguish the Tribes and distinguish mourning and so we shall come to understand who they are that must here mourn There are Tribes of the Earth who as yet bear the Image of the earthly man the first Adam who was of the earth earthly who though they sin yet repent of it There are Tribes of the Earth who bear not only that Image of the earthly Adam but the Image of the sinful and wicked Adam also who mind only earthly things Phil. 3. There is also a twofold mourning proportionable hereunto a mourning like that of the first Adam when he had sinned and hid himself for shame and fear and this is a godly sorrow 2 Cor. 7.10 11. There is also a mourning which extends to utter despair which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the wise Man speaks Wisd 5.3 of this we read Luk. 13. All these Tribes of the Earth differ one from other and their mourning is different one from other yet it 's true of all that all must mourn But are there none exempted from mourning Surely none while they bear the Image of the earthly though among these there are degrees as sorrowing yet alwayes rejoycing These are Children of the stock of Abraham Act. 13. believers in the Lord Jesus Gal. of these 1 Pet. 1 1-9 These though Tribes of the Earth yet are they Tribes of Israel who prevail over the temptation yet must not these hope to exceed their pattern even the Lord Jesus Christ who goes before them in the same way of Humiliation wherein we must follow his steps Heb. 12.2 the joy was set before him he hath obtained it when he had run with patience the race that was set before him and then shall we attain to the like joy that is set before us when we have with patience run that race that is set before us Repreh 1. Who reject the inward and spiritual Cross of Christ and please themselves in the outward and other sensible objects whereby they flatter themselves and think that God is pleased with them Luk. 13 23-29 Repreh 2. Who mourn not for their sins Repreh 3. Who reject both the inward and outward Cross the outward as superstitious and the inward as part of an inherent Righteousness which they cannot endure to hear of and so are truly they of whom the Apostle speaks That they are enemies of the Cross of Christ Phil. 3.19 Whose God is their belly whose Glory is their shame who mind earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling or past mourning have given themselves over to lasciviousness Eph. 4.19 Repreh 4. Those who flatter themselves with an imagination which they call Faith that Christ hath suffered all for them born the Cross and the shame for them was crucified and died for them and this belief proceeding from
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
Lord bears his own Creatures with ease Isai 40.15 but Amos 2.13 I am pressed under you as a cart is pressed with sheaves and Luk. 13. why cumbers it the ground Thus the Lord useth large patience toward ungodly men who burden him with their wilfull transgressions and tread under foot the Son of God and when they will not by any means suffer with him nor be grieved for the affliction of Joseph Amos 6.6 what remains but that the Lord should make them sensible of their burden and make them a burden unto themselves O consider this ye that forget God and go lightly away with your sins Alas how soon may he cast the burden of thy sins upon thee that thou mayest bear thine iniquity Consol He is strong in bearing our sins O but alas I feel their burden too heavy for me to bear is it so indeed Then he will bear it for thee The Lord hath laid upon him the iniquity of us all Esay 53. But wouldst thou be freed from thy burden Wouldst thou be dead unto sin They that are dead are freed from sin Rom. 6. Freed from it O that I would wouldst thou Then know That he is the Lamb of God that not only bears but also takes away the sins of the world John 1. He himself bare our sins in his body on the Tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 Zach. 5.5 He so beareth them that he knits and unites them altogether so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Syriack word here used signifieth to contain compose knit and unite together it 's one of the names of God as Deut. 6.4 Hear O Israel the Lord thy God is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord and uniting his creatures in one so as the Foundation unites the building and the corner stone contains in one the parts of the building so our Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.6 The corner-stone or head-stone of the building in whom the Father gathers together all things in one even in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 As to their Head both which are in Heaven and in the earth even in him He is as it were the binding cord in Musick which reconciles all jarring differences and makes the sweetest harmony the cement which unites and knits all the parts of the world together for howsoever there be infinite differences of natures the most eminent and transcendent nature of Christ agrees them all and upholds them all by the word of his power He reconciles God and man together and men with men so that there is neither Jew nor Greek neither bond nor free neither Male nor Female for ye are all one in Christ Jesus What is said of the Magistrate is most true of the great God he doth continere hominum multitudines he is the Love it self 1 John 4.8 16. which bears all things and unites all things in one But doth our Lord so bear all things that he hath left us nothing to bear Surely no We must bear his Cross and follow him Thus thou shalt not bear the name of the Lord thy God in vain thus the Lord Christ tells Ananias that S. Paul was a chosen vessel unto him to bear his name before the Gentiles and Kings and the children of Israel Acts 9.15 Was this peculiar and proper to S. Paul to bear the name of Christ Yes before the Gentiles c. otherwise he tells his Corinthians as I may tell you 2 Cor. 4.7 That we have the same treasure in earthen Vessels and Verse 10.11 We always bear about in our body the dying of the Lord Jesus c. Thus as to bear God and yield obedience unto God in our body and Spirit is to glorifie God and to bear all things because God is all things saith the wise man So to bear Christ i. e. the dying of the Lord Jesus in hope that his life will appear in us is to bear the Lord Jesus Christ who also is all things Col. 3.11 Exhort If Christ bears all things let us be exhorted to be followers of Christ herein to bear all things Those who love him do so 1 Cor. 13.7 and that both in regard of God and in regard of our Neighbour The wise man speaking of the Praise of the Lord saith Eccles 43.27 He is all things he is what ever things are lovely c. Phil. 4. And in this sence 1 Cor. 6.20 where we say Glorifie God in your bodies and in your Spirits in the vulgar Latine it is Portate Deum in corpore vestro Bear God in your bodies and in your Spirit for these are Gods they are his Temples For so we bear God in our Body and Spirit when we bear obedience unto God Thus that which ye read Rom. 6.13 Yield your selves unto God in the sixteenth we read Yield your selves servants of obedience unto righteousness so the eighteenth Being made free from sin ye become the servants of righteousness and the nineteenth Yield your members servants to righteousness unto Holiness the two and twentieth Now being made free from sin and become the servants of God So that to be the servants of obedience and righteousness is to be the servants of God and so to bear God in our body and in our Spirit In regard of our Neighbour we may be here exhorted to bear all things i. e. to be patient towards all men 1 Thess 5.14 Vide Notes in Heb. 12.14 But alas alas This want of patience and long-suffering towards all men 't is the great fail and defect of all men we cannot endure any man should think otherwise than we do or speak c. If they do then they are of such and such a Sect than we divide from them This is the original of all the bloody differences which now for many years have troubled the Christian world Our blessed Lord he bare and bears all things we will bear just nothing Why do ye not rather suffer wrong why do ye not suffer your selves to be defrauded c. These and such as these are very hard sayings heavy Commandments who can bear them John 6. But if we receive the powerful word of Christ if we believe it if we add unto our Faith Virtue that we serve our God we shall be able to bear them Such he will make Pillars Rev. 8.12 Christ bears all things by the word of his power Observ 1 Christs absolute Dominion Authority and strength he is called the power of God and the day of Christ is the day of Gods power Gabriel he brings the good tydings of his Birth and surely a mighty arm he must have that supports at once all the worlds that he has made it requires strength and power equal to the making of them so much the Psalmist implyes Psalm 33.9 He spake and it was done there 's Creation he commanded and it stood fast there 's preservation and support of all his creatures Christ beareth
men Isai 53.3 4 c. yet God the Father who knew him did ever own him love and honour him and so much the more for his humility patience love and mercy towards men Isa 49.7 8. Thus saith the Lord to him whom man despiseth to him whom the nation abhorreth chap. 53.2 3-7 12. He hath neither form nor comliness and when we shall see him there is no beauty that we should desire him the words are in praeterito who hath seen any beauty in Holiness and Righteousness that is Christ from the beginning that hath been despised and rejected of men c. that hath been slain from the beginning of the world the life of God condemned and despised and slain in Abel Enoch Noah c. Observ 4. Observe the Supreme Dignity of God the Son and since the excellency of Religion ariseth from the eminency of the object whom we worship The Son of God is God himself even as he is the Son of God so the Apostle he thought it no robbery to be equal with God Phil. 2. To affirm himself to be a Son of God by Creation or Imitation they could have born it they affirmed the like of themselves Joh. 8. We have one Father even God but to be of one essence with the Father and so to be equal with God so Jesus Christ was the Son of God and so they understood him Joh. 5.18 Exhort 1. Kiss the Son Chald. accipite Disciplinam learn Doctrine of the Son Exhort 2. To walk worthy of our God that he may own us also for his Sons and Daughters and say even to every one of us Thou art my Son thou art my Daughter You will say that 's impossible for the Lord hath but one Son True but one Natural Son yet he hath made a precious promise to some that they should be partakers of his Divine Nature yea what is wanting by Nature is supplyed by Adoption and Grace and therefore Adoption is described to be Actus legitimus naturam imitans ad eorum qui liberos non habent solatium inventus A notable Argument of Gods Love unto us That though he hath a Natural Son yet vouchsafeth to take such as walk worthy of God into his houshold and account them for his Sons and Daughters What wonderful love the Father hath bestowed upon us that we should be called the Sons of God 1 Joh. 3.1 Syr. That he hath called us so and made us so he predestinates us unto the adoption of children through Jesus Christ Ephes 1.5 What wonderful love the Son hath bestowed upon us that we should be called the Sons of God as many as received him Joh. 1.11 12. He is not ashamed to call us brethren Heb. 2. LOVE is a sign of being begotten of God 1 Joh. 5.1 If therefore we hate those who are begotten and born of God we are not born of him An Aethiâ—pian woman brought forth a white Child whereupon her Husband hated her accused her of Adultery c. It is the condition of the true Christian Church She is black but comly as the Tents of Kedar She brings forth Andromeda the Wisdom the Son of God and so becomes hated and accused of Adultery persecuted unto death Revel 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are my people children that will not lye In the Ancient Comedies the children that were lost and came afterward to be known had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper marks by which they were known O Beloved we all arrogate and challenge this noble title of Children of God unto our selves when yet it 's much to be feared it belongs not unto us Let us therefore examine our selves by the marks of Gods Children by which he will know us and own us 1. Negative Phil. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are such who is there but some or other blame especially when men see all faults in others none in themselves but the meaning is the Children of God are such as no man can justly complain of otherwise who so blamed as Christ and his Apostles and the Christians every where spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blameless Syriack without spot Ephes 5.27 Deut. 32.5 Your spot is not the spot of his children Trem. Vitiositas illorum aliena est à filiis Dei qui justus rectus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without rebuke in the midst of a perverse and crooked generation like Lot in Sodom Job in the Land of Vz especially Isa 63.8 They are my people children that will not lye The Apostle exhorting to conformity unto the Son of God the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Ephes 4.25 put away lying Among whom ye shine like lights in the world or shine ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Affirmative whereof some evidence us to our selves as the spirit of Adoption or to others as Faith Hope Love Hope 1 Pet. 1.3 Hope purifieth the heart these render men like unto God Holy Merciful Pure 1 Joh. 5.1 He that believeth that Jesus is the Christ is born of God Easie the devils believed it This is a new Creature i. e. Faith worketh by Love and he that doth Righteousness is born of him 1 Joh. 2.29 We are the children of God by Faith in Christ Jesus Gal. 3.26 The Spirit of Adoption Rom. 8.14 15 16. Brotherly Love by this shall all men know ye are my Disciples c. Joh. 13. 1 Joh. 5.1 Every one who believes that Jesus is the Christ is born of God and every one who loves him who begat loveth him also who is begotten of him according to that of our Saviour Joh. 8.42 If God were your father ye would love me for I proceeded forth and came from God whether doth the spirit lead you into all Truth all Righteousness Gal. 5.22 23. Ephes 5.1 Be ye followers of God as dear children Here is great strife among Christians who should be the genuine and true Christians the true Sons of God there are no marks by which we can be so discerned as these no marks that our God will own us by like these The Jews would gladly have God father them but they easily discovered whose children they were Joh. 8.44 Ye are of your father the devil How doth he prove that For saith he the lusts of your father ye will do A man by this may soon discern whose Son he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a lust to do them so they that will be rich 1 Tim. 6. A man è contra proves himself the Son of God by being willing to do his will Genuine Children imitate their Fathers Ephes 5.1 they will not endure them to be injured blasphemed they think highliest of them If a Prince smite a beggars child he will threaten to tell his Father He judges well of all his actions cutting fair boughs treading beautiful Grapes Media Geniti ex patre Joh. 1.12 They who were to be begotten unto God were sons of peace Matth. 5.9 enquire if the son
and lowly For why is earth and ashes proud Eccles 10.9 See Notes on Psal 144.1 1. This end the Lord aimed at in man making him partaker of flesh and blood 2. As also at another great Artisans c. See Notes ut supra 3. Hence thirdly most appears the glory of the great God c. ibidem Observ 3. Take notice from hence how frail and weak our nature is Even the Children of God and Christ for a time have this common with all the generation of men they are flesh and blood as others are and therefore impotent and weak as others are Esay 31 3. The Egyptians are men and not God and their horses are flesh and not spirit yea all the beauty of the body and all the wisdom and righteousness which they cannot naturally attain unto are but as the grass and flowers of the field Esay 40.6 Only herein even in this estate the children of God differ from all other sons of Adam they are through the Law of God brought off to be willing toward God and his Righteousness Jam. 1.18 Of his own will he begat us 2. And there is in the children begotten of the Father a Character of their Father which is God the Fathers shape Joh. 5. This shape was in the Apostles and Disciples Matth. 26.41 The spirit indeed is willing but the flesh is weak and therefore not able to resist temptation as our Lord there implys Observ 4. The children were partakers of flesh and blood yet were these children for signs and for wonders The Divine Power and Virtue is not hindred from it's operation though in an earthen vessel Elias was a man subject to like passions as we are yet c. Jam. 5.17 And Barnabas and Paul were men of like passions with us Act. 14.15 It 's evident therefore that their power is not their own but from another Even the mighty power of God by faith whereby of weakness they become strong Heb. 11.34 2. He took part of the same These words contain the Incarnarion of the Lord Jesus 1. His Incarnation where we must not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is taken by way of eminency for one of the Names of God See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath taken part of flesh and blood i. e. He hath had mans nature common and together with man that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that he hath taken part of the same whole humane nature appears Psal 16.18 19 20. My flesh shall rest in hope Act. 2.25 26. Rom. 1.3 and 9.5 Made of the seed of David according to the flesh Heb. 5.7 The days of his flesh 1 Tim. 3.16 1 Pet. 3.18 and 4.1 2. 2. By the parts of it 1. The body Matth. 27.58 59. He begged the body of Jesus 2. The soul Joh. 12.27 Now is my soul troubled 3. The spirit Luk. 23.46 Into thy hand I commit my spirit The reason in regard of 1. God 2. Children of God 3. Christ partaker of flesh and blood with these children 1. In regard of God who begot these children to a like good will with himself towards his Righteousness he would not that such a will should be in vain or lost or alone but that it be brought to act and power which cannot otherwise be than by imparting power unto them And that Power is Christ himself 1 Cor. 1.24 Therefore we read that Christ is given hominibus bonae voluntatis Luk. 2.14 And thus we understand that God works the will and the deed He is the Father of spirits and knows well what is in man that though in himself he be but flesh and blood yet is there some eminent thing in him which came out of God Joh. 32.8 There is a spirit in man and the inspiration of the Almighty gives him understanding In regard of Christ himself his love to his brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of one and the same father he knew them though willing yet too weak to grapple with and overcome sin and Satan And therefore while yet sin and Satan is stronger than they are and the flesh lusteth against the spirit He comes as the stronger man upon the strong Esay 40.9 Luk. 11.21 As Moses came to visit his brethren and seeing an Egyptian smite an Hebrew c. Exod. 3. In regard of the children that they might receive him and he partakers of the Divine Nature and become one with him Repreh Our pretence of infirmity and weakness in this day of Christs power He hath taken part of our flesh and blood if we be Christians if we be believers Joh. 1. Without him nothing was made that was made he enlightens every man that cometh into this world upon whom doth not his light arise Job The word was made flesh and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.1 Greater is he that is in you than he that is in the world But thou pittiest thy sinful flesh and pleadest for it Alas I bear about me a mortal garment a body of clay 2 Cor. 4. Corpus carcer animae the body is the prison of the soul Sap. 9.15 Alas the flesh rebels against the spirit and therfore we cannot do the things that we should c. A false translation Here is offered unto us Beloved an Object of our joy great joy joy to all people Luk. 2.10.11 a joy to Angels who sang Carrols at his Birth It was foretold Zachary that he should have joy and many should rejoyce at the birth of the Baptist Luk. 1.14 who was the fore-runner only of our Lord Jesus Christ The object of this joy this great joy this joy to all people apprehended in this time of Apostacy only carnally fleshly and sensually produced no better than a carnal and a fleshly and a sensual joy a joy of wild asses all the Christian world over The water can ascend no higher than it descends Men neither could nor yet can bring forth any better than they conceive if the conception be carnal the birth also must be carnal For whatsoever is born of the flesh is flesh Joh. 3.6 Since therefore that great love of God to the world in giving his Son hath been no better accepted Since that great Grace of God hath been turned into wantonness by the unfaithful world it was just and reasonable to take away such sensual expressions of joy as are so unworthy of God and Christ and of those who call themselves Christians Yet I shall not now deal with you as many have done who have advised that the Feast of Christmas should be wholly taken away and left nothing in the room of it There is a generation of men that are wise to do evil know only how to destroy overthrow and cast down but how to do well to edifie raise up or build up they know not The Tabernacle of David which must be repaired in these last days will never be raised up by these men
it is that the Saints of God who by a lively Faith believe that Jesus Christ is the Son of God are partakers of that power and so enabled through him to overcome the world 3. But it may be objected that ungodly men and such as are sons of Belial and born of the Devil Joh. 8.44 even they believe that Jesus Christ is the Son of God yea the Devil believes saith St. James 2.19 and where the object of that Faith is there specified the unity of the Godhead or that there is one God The unclean spirits in the Gospel acknowledge Jesus Christ to be the holy one of God Mar. 1.24 Yet are ungodly men so far from overcoming the world that the world overcomes them And the Devil himself is the prince of this evil world that world that lyeth in evil and howsoever these lusts are said to be all that is in the world and are reckon'd by St. John to be the lusts of the flesh the lusts of the eyes and the pride of life yet all these are said to be the Devils lusts Joh. 8.44 and indeed his they are till we will do them and make them ours In a word Since wicked men who are overcome by all the world and the Devil himself the Prince of this world believe that Jesus Christ is the Son of God how can this Faith that Jesus Christ is the Son of God be the victory that overcomes the world We must here distinguish between 1. A naked and abstract Faith which may be the faith of wicked men and Devils which believe yet tremble And 2. A concrete and applying faith such as is joyned with other Graces as with Hope Charity Patience and the like for this faith is a real and true receiving of Jesus Christ the Son of God as the Scripture expresseth it Joh. 1.12 The uses follow 1. Of Instruction 2. Of Reproof 3. Of Consolation 4. Of Exhortation 1. The Christian Faith is not a fancy a man cannot conquer his enemy by a dream or imagination it was the Painters fiction to picture or pourtray Timotheus the Athenian sleeping and fortune with a net taking Cities and subduing enemies for him The Christian mans Faith is not such a fancy such a sleep or dream No saith St. Peter be sober be watchful for your adversary the devil goeth about like a roaring lion seeking whom he may devour whom resist strong in the faith Such a kind of speculative imaginary fantastick faith it is so far from being victorious that it is not alive yet no better is the Faith I fear of many who dream themselves into a Paradise even as an hungry man dreameth and behold he eateth but he awaketh and his soul is empty Esay 29.8 Even so men dream the enemies of their Salvation overcome even then when they experimentally find their lusts living in their members let them take heed lest their salvation at length prove no better than a dream 2. It is an active Faith that overcomes the world and that not such as is perfunctory or remisly active fighting is required to overcoming and fighting requires the exercise of all our strength so saith St. Paul I run not as uncertainly so fight I not as one that beateth the air but I keep under my body and bring it to subjection And to such a fight he exhorts his Son Timothy 1 Tim. 6.12 fight the good fight of faith it must be such an active such a fighting such a strong Faith that overcomes the world The Christian Faith is a powerful Faith it hath a kind of omnipotency with it So the Apostle describes it Ephes 1.19 20 21. He propounds himself an example of it Phil. 4.13 I can do all things through Christ that strengthneth me Nor will any man marvel at this who shall consider the ground and reason of it 1 Joh. 4.15 16 17. Whosoever shall confess that Jesus Christ is the Son of God God dwelleth in him and he in God God is love and he that dwelleth in love dwelleth in God and God in him 3. To believe that the enemies of our Salvation are overcome to our hand without our operative our fighting and overcoming Faith So that we need not overcome them through Faith is to believe a manifest lye since Faith is not a perswasion that the world is overcome but the victory it self or a victorious power which ouercomes the world 4. Observe strength of nature humane industry carnal weapons are not the means to conquer the world This was figured by that Prohibition Deut. 17.16 17. This is the ground of that Controversie which the Apostle maintains against the fancies in the Epistle to the Romans and Galatians who would undertake to overcome sin without Faith by the works of the Law This was typified by that contention between Esau and Jacob. Therefore the Prophet Hanani sharply reproves King Asa 2 Chron. 16.7 because he relyed on the King of Syria and relyed not on the Lord his God and adds this reason For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in behalf of them whose heart is perfect toward him Asa relyed on humane helps a league and confederacy with Benhadad but that was not the way to free him from wars but to encrease them Therefore from henceforth thou shalt have wars saith the Prophet Not by might nor by power but my Spirit saith the Lord Zach. 4.6 The enemies we have to deal withal are spiritual enemies and therefore the weapons we must use to overcome them must not be carnal but spiritual weapons And therefore St. Paul The weapons of our warfare saith he are not carnal but mighty through God for the pulling down of strong holds 2 Cor. 10.4 5. The carnal mind and fleshly wisdom and vain thoughts and reasonings Heshbon Zanzummin 2 Cor. 10.5 they are the enemies we have to deal withal And therefore as he were a mad-man who should hope to overcome a sword or a dart with a thought so is he as mad who thinks to overcome thoughts and imaginations with a sword Would God they had considered this who used and yet use the material and outward sword for the overcoming of mens thoughts A great deal of disputations there have been in the world and yet is infinitis se miscuit quaestionibus Eccles In these he who useth the spiritual weapon overcomes but such is the vanity and madness of many they have used carnal and worldly weapons to suppress and overcome thoughts and opinions for whom they cannot overcome with spiritual weapons they call Hereticks and confute them with prisons fire and faggot and kill them Thus the Papists have dealt with many of ours whom because they had not spiritual weapons to overcome they suppressed with the carnal and temporal sword And this is the practice of almost all the Sects if they have secular power enough to mannage their bloudy zeal It was the custom of Nero the Emperour to go up
nearly concerns us all For hereby know ye the Spirit of God Every spirit that confesseth Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but this is that spirit of Antichrist 1 John 4.2 3. And know ye not that Christ Jesus is in you except ye be Reprobates 2 Cor. 13. But if Christ be in you the body is dead because of sin and the spirit is life because of righteousness If Christ be born in us he is born in us at least as a Child 1. Where is then his innocency If uncleanness fornication adultery or adulterous thoughts be in us innocency is not in us we are then become not the members of Christ but the members of an Harlot and he that toucheth her shall not be innocent Prov. 6.29 2. If Covetousness be born in us Christ's innocency is not in us He that maketh haste to be rich shall not be innocent Prov. 28.20 3. If Rebellion or Sedition be born in us Barabbas may be born in us Christ's innocency cannot be born in us So Daniel reasoned Dan. 6.22 2. If Christ be a Child born in us where is his simplicity If subtilty deceit and fraud be in us if we go beyond and circumvent our Brother bargaining in any matter we are so far from having Christ's simplicity born in us that we know not God his Father who is the avenger of all such 1 Thes 4.5 6. Then the Serpent hath beguiled us and corrupted our minds from the simplicity that is in Christ 2 Cor. 11.2 3. If Christ be a Child born in us where is his Humility If our heart be lifted up in us if we be proud of wealth or honours where 's our Humility And therefore the Blessed Virgin when she magnifieth the Lord for Christ born in her He hath regarded saith she the low estate of his handmaiden Luke 1. Drunkards are wont to acquit themselves from being proud for drunkenness makes a confusion of all ranks and estates as Abihu and Nadab sought to do and equals the Master with the Servant But the Prophet Habakkuk tells him 't is otherwise Habakkuk 2.5 Because he transgresseth by Wine he is a proud man and he adds another mark of a Drunkard he keeps not at home but at the Tavern or the Alehouse These proud tippling fools they are so swollen with pride and so full of wine that there 's no room for the Spirit of God no room for Christ's humility If neither the innocency nor simplicity nor humility of Christ be born in us how is Christ born in us so much as a Child 'T is true indeed these are but weak where Christ is but new born But let them consider this who think they ought alwayes to be so weak and place their strength of Religion in complaining of their weakness Does the Child continue alwayes a Child or grows it up to riper years Let them also consider this who although they want the innocency simplicity and humility of Christ yet presume themselves able and well grown Christians why Because they find the flesh rebells against the spirit and the spirit agianst the flesh which they take for a sign of a perfect regenerate man He that thus judgeth of himself let him know that he is but yet a little Child if so much in Christianity and for proof of this compare I pray ye Gal. 4.19 with Chapt. 5.17 But though Christ be born but a Child yet is he then a King Is Christ a King in thee Where Christ is born a King there he must rule and reign Esai 9.6 Doth this King bear rule and reign in thee Where he reigns the wild passions the brutish and savage affections as hatred variance emulation wrath strife touchiness and peevishness c. they are tamed and brought under the subjection of the Child that 's born a King though but a Child for Esay 11.6 in the dayes of Christ so 't is in the Chaldee Paraphrast The Wolfe shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Fatling together and a little Child shall lead them And therefore Christ is called the King of the Jews Why what is that to us The true Jews are they who praise and glorifie God Gen. 30.35 And he is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart and spirit and not in the letter whose praise is not of men but of God Rom. 2.28 29. 1. Let them now consider this who are altogether for an outward worship of Christ Are their affections and passions thus brought under and tamed Do they thus in their heart and spirit acknowledge Christ to be their King and Governour Certainly if so they give him his full and complete worship He made both soul and body and most fit it is he have the reverence of both if otherwise they are but hypocrites but Players so the word signifieth and they make Christ like a King in a Play even such as they were Matth. 27.29 who plaited a Crown of thorns and put it upon his head and a reed in his hand and bowed the knee before him and mocked him saying Hail King of the Jews 2. Let them also consider this who are altogether for an inward worship of Christ and refuse to give him any outward reverence Are their affections so tame Are they thus brought under this Rule Are they such Jews If so yet they are diligent in their obedience Christ made both give him the reverence of both if it be within what hinders but that it be expressed outwardly and because it is not expressed outwardly we may shrewdly suspect it is not inwardly if otherwise they are worse than hypocrites who allow him an outward subjection but these none at all Ye perceive therefore how nearly this Question of the Wise-men concerns us all So do their Reasons 1. They saw his Star whence we may observe the method of our God in bringing men unto Christ He takes men at their work The Shepherds were feeding of their flocks by night and the Angel of the Lord brought them the first glad tidings of Christ come in the flesh Luke 2. The Apostles were at their trade of fishing and Christ called them These Wise-men were beholding the Stars and giving glory to God and God by the Star leads them unto Christ 2. That 's another observation God's gracious condescent unto mankind in taking men by their work by their profession Psal 78.70 He chose David and took him from the sheep-folds from following the Ewes great with young he brought him to feed Jacob his people and Israel his Inheritance He took the Apostles being fishers and made them fishers of men Thus Dionysius the Areopagite as Suidas reports was first brought on
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
〈◊〉 our Translators render by the word false in the ninth Commandment Deut. 5.20 with Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and Hos 10.4 swearing falsly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what we commonly understand by taking God's name in vain a light rash and unadvised kind of swearing it is much otherwise and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain is to be enlarged to falshood and lying and so to false swearing or forswearing yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn vain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying There shall be no more any vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezec. 12.24 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision The like we have chap. 13.6 7 8 9. Hos 12.9 Howbeit he who swears what is indeed false he is not presently said to be a perjured person or to forswear himself unless he swear knowingly what is false with a purpose to deceive as he is not said to lie who speaks ignorantly what is false and untrue unless he know the thing which he speaks to be false and untrue yet speaks what is contrary to the thing and to his own mind for whereas truth is either in the things themselves as in their foundation and ground or else in the understanding as in their subject or in the speech as in the sign and expression of it surely truth and falshood in regard of converse with men is more properly in the mind and understanding than in the things themselves and speech of them so that if the mind and understanding be deceived and thereby the mans speech the interpreter of his mind and thoughts declare what is false according to the errour of his mind yet cannot he be said to be a liar because he thinks what he speaks nor can he be said to be a perjured or forsworn person although he swear what is false he swears according to his deceiv'd mind But when the mind and understanding is rightly informed yet the man speaking or swearing misinterpets his own mind to deceive another such an one is a liar and a perjured person Reason 1. As true swearing by the Name of God is to the honour of God which is the God of truth and knows the secrets of our hearts so to forswear is to God's dishonour where knowledge of secrets is taken from him and power to punish Lev. 19.12 2. It 's contrary to the profession of God's people for whereas every Nation walks in the Name of its God Mich. 4.5 and whatever the people of God do or say it ought to be said and done in the name of our God to forswear is contrary to the Name of our God who is the God of truth 3. Forswearing is contrary to the Image of God wherein the man was made namely in Righteousness and holiness of truth now forswearing is directly opposite unto truth Obser 1. Our Lord supposeth and the Law here implies That a man may swear provided that he sware truly but this will require a larger discourse and that proper to our Lord's Exposition of this Commandment Obser 2. The Lord requires that we swear not vainly nor falsly Obser 3. The Lord requires that his people be true men it is the title that the Sons of Jacob give to themselves Gen. We are true men See Notes on Esay 65.16 Obser 4. Take notice from hence what kind of swearing is forbidden in the Old Testament surely the vain and false swearing Lev. 19.12 Jer. 7.9 of that swearing the Prophet Hosea is to be understood to complain Hos 4.2 by swearing and lying they are coupled together Every one that sweareth shall be cut off Zach. 5.3 What kind of swearing is that it follows in the next verse It shall enter into the house of him that sweareth falsly by my Name v. 4. of this kind of swearers speaks Malach 3.5 false swearers for surely the merciful God graciously connived for a season at the Jews swearing so they sware not falsly by his name And therefore it is not said Thou shalt not swear but thou shalt not forswear that is swear falsly or vainly by the Name of God and that was a permission for the time and the reason was they lived among the Nations and therefore whereas all people walked every one in the Name of his God Mich. 4.3 The Lord condescended to be accounted as a Topical God for a time lest this people being mingled among the Nations should learn their works and swear by other Gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the ways of my people to swear by my Name the Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people We live mixt one among another and every one endeavours to assimilate another and render him like unto himself O that every one so far as he hath attained would endeavour to render another like to God Obser Hence it appears that they who themselves are great enemies to swearing cursing blaspheming may yet themselves be perjured and forsworn men whose name do they bear do they bear the name of the God of truth righteousness judgment in whose name do they walk Mich. 4.5 surely according to the name they bear and that name wherein they walk such they are unto God let them pretend otherwise what they will Jer. 5.2 2 Tim. 3.1 2. if a man walk in pride Leviathan is his God if in covetousness Mammon is his God He professeth you will say the true God Ad populum phaleras in what God doth he live in whose name doth he walk if he have any other than the God of Israel for his God he swears falsly Jer. 5.2 Mysticé Surely there is a secret kind of perjury or close way of false swearing and forswearing What do we commonly understand by taking God's name in vain but vain and false swearing what else do they who pretend to bear the name of the only true God yet really and truly bear the names of false Gods and so swear vainly and falsly Zeph. 1.5 The Prophet complains of those who worship and swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord yet swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bear the name of the Lord in an outward profession mean time they are in Malcham they lead their life according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Malcham signifieth their King their Prince that rules in them Some say it was Saturn others the Sun others a Constellation as Acts 7.42 God gave them up to worship the host of Heaven indeed however they were called by many names yet Molech Malcham Milcham all was one and the
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
taught to pray for the bread of God that cometh down from Heaven and giveth life unto the World John 6.33 and because we consist as well of a Natural as of a Spiritual substance we are hereby taught to pray also for the natural food or bread of men and both these that the will of God may be done in Earth as it is done in Heaven and therefore we pray for the heavenly Bread or Christ who is the Power and Love of God who doth all the Fathers Will Acts 13. and is content to do it and enables us to do it Rom. 8. That the Righteousness of the Law may be fulfilled in us who walk not after the flesh but after the spirit Now because ab extremo ad extremum non pervenitur nisi per medium that the Heaven and the Earth may be knit together by the intervention of the Mediator Truth flourisheth out of the Earth and Righteousness looks down from Heaven and teacheth the fallen Humanity to pray for a Sacramental Vehicle a medium whereby the Bread of Life may be conveyed to strengthen mans heart And the heart of man may be lifted up sursum corda unto the Heavenly Bread the Bread of Life and thereby strengthned to do the Lords Will on Earth as it is done in Heaven Doubt 2. How can rich men who have wealth in abundance yet ask bread of God Sol. 1. It 's possible men may have wealth in abundance yet not bread witness the three grand Patriarchs Abraham Isaac and Jacob who were all rich in silver and gold yet for want of bread were forced to travel into other Countries 2. Men may have the Temporal food yet want the Spiritual they may be rich in this world yet not rich towards God Luke 12. 3. Yea they may have the Temporal food yet not the Blessing with it so the Lord threatens Hos 4.10 and there are wicked rich men Mich. 6.12 13 14. Obser 1. That we may Sanctifie and Glorifie the Name of our God the first Petition and the ultimate and last end of man that his Kingdom may come and we may do his Will it 's necessary that we live Shall the dead praise thee Psal 88.10 No the dead praise not the Lord nor they that go down to the silence Psal 115.17 Let my Soul live and it shall praise thee Esay 38.18 19. The Living the living He must first live the Life of Nature and then to the Life of Grace who can duly glorifie our Father which is in Heaven doing his Will on Earth as it is done in Heaven And thus David resolved I will bless thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis meis in my lives in my Natural and in my Spiritual Life Psal 63.4 Obser 2. That man may live food is requisite for him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and Food have both the same name in the Greek victus and our word in English victuals is à vivendo Our bodies are weak and frail and have great need to be supported with the staff of bread as the Prophet calls it Esay 3. therefore Isaac saith that with Corn and Wine he had sustained Jacob it 's the prop and butteress of the Natural Life Bread under-props mans heart Psal 104. Comfort thy heart with a morsel of bread Judg. 19.4 Obser 3. How much more necessary to the support of our Spiritual Life is the Lord Jesus the Bread of Life which comes down from Heaven John 6. without which the heart faints and languisheth He who supports all things by the word of his power He who feeds the Angels in Heaven enabling them to do the will of God who feeds the Faithful Souls on Earth enabling them to do the Will of God on Earth as it is done in Heaven and therefore David Psal 73.25 26. Whom have I in Heaven but thee My flesh and my heart fainteth but God is the strength of my heart Obser 4. Note hence what that is which nourisheth the inward Man surely it is the inward and Spiritual Bread that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the substance of the body cannot be nourished otherwise than by a substantial nourishment so neither can the Soul be otherwise nourished than by a Real True and Spiritual nourishment the True and Living Bread which came down from Heaven that 's it which supports the languishing and fainting soul Obser 5. Both Natural and Spiritual Bread come from our Heavenly Father He gives Food to all flesh And Christ is called Bread expresly John 6. So likewise the gift of God Esay 9. Joh. 4. Eph. 4. Obser 6. Both kinds of Bread both Gifts are obtained by Prayer Obser 7. The daily Bread we ask for the day that is called bread and daily bread and for to day asked of God it implies a daily need of it a daily use of it See Notes on 1 Cor. 10. To day if ye will hear his voice Obser 8. When we come to the Sacrament yea as often as we pray to God we ought to be in Charity with our Neighbour Give us our daily bread Repreh 1. Who hinder the obtaining of our daily bread who cause the daily Sacrifice to cease 2. Who feed on that which is not bread but imagination the Natural Body of Christ 3. Who come unprepared who examine not themselves yet presume to eat Exhort 1. Let us pray for our daily bread 2. Hunger and thirst after it Psal 42.2 3. Feed on it Eccles 2.24 There is nothing better for a man then that he should eat and drink and that he should make his Soul enjoy good in his labour This also I saw that it was from the hand of God What this eating and drinking is see in vers 26. For God giveth to a man that is good in his sight Wisdom and Knowledge and Joy NOTES AND OBSERVATIONS UPON MATTHEW VIII 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the even was come they brought unto him many that were possessed with devils and he cast out the spirits with his word and healed all that were sick That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses OUr Lord having finished his Divine Sermon on the Mount in the 5 6 and 7th Chapters of this Gospel He confirms his Doctrine in this 8th Chapter and others following by Miracles no less Divine whereof we have Two sorts in the Text. 1. Casting out Devils and 2. Healing Diseases 1. He cast out the Spirits with his Word 2. He healed all that were sick 3. All this he did That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses 1. It is not my purpose to spend much time in the handling of the two former otherwise than as they are the accomplishment of the Prophet Esay's Prophesie Himself took our infirmities and bare our sicknesses 1. He cast out the Spirits with his
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will
of the cup and platter he bears God's Name in a vessel outwardly clean The Prophane is a Leper unclean God is not in all his thoughts his wayes are alwayes grievous What a vain and foolish comfort therefore is that wherewith some prophane men salve themselves They are none of them that make shewes of Religion and thereupon would perswade men that they bear God's Name in their minds and hearts What a vain perswasion is this Hath not Religion an outward Form as well as an inward and must there not be confession of Christ with the mouth as well as belief with the heart if there be God in the heart he will be seen in the outward life the Light cannot be hid They had the Name of God written in their foreheads Rev. 14.1 None but ignorant men will believe that God's Name is born in the Soul when they see the Devils name carried in the Life What name canst thou bear in thy heart when thy outward life is naught Whatsoever comes out of the sack was in the sack ex abundantia cordis out of the abundance of the heart the mouth speaketh When in thy forehead is the name of Blasphemy Rev. 18. Lasciva est nobis pagina vita proba was a false speech Thus Satan deludes the Hypocrite and Prophane person The Hypocrite thinks well of himself and that he is right and bears Gods Name because he is no prophane person The Prophane person he thinks he is right because he is no Hypocrite Thus both measure themselves one by the other neither by the Word of God which saith Gal. 6.4 Let every man prove his own work Vide Castel in locum Obser 5. Learn what manner of people God's people are no vain and empty men no they have God and his fulness in them Eph. 3. Filled or filling with all the fulness of God They have his Name written on them Jehovah is the Being so that great Name signifieth not the shew not the seeming only they have his Mercy his Grace his long Suffering his Goodness his Truth in them that 's his Name for ever and ever Esay 22.17 They have his love in them Joh. 5. That is his Name 1 Joh. 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the Father of David Jesse is the very Being it self without fiction without hypocrisie Repreh 1. This reproves all false appearances and shews of God's Name and Godliness in us withâ—â—t the reality and truth of it such in all Ages some have been The Jews in their time had a multitude of Ceremonies wherewithal many served without love to God without Spirit and Truth which should have answered to them Joh. 5. The like we may say of the Papists yea of our selves both heretofore and even now also whenever the Name of God is not born in the Heart and Spirit all the outward shews of Religion are to no purpose without Faith Love and Mercy David in his old age was covered with clothes but received no heat till Abishag the Shunamite was brought unto the King All the covering in the world will procure no heat all the pompous Ceremonies whether used heretofore or now whether by mans Institution or Gods if no more then an outward covering it procures no heat to David No because iniquity abounds in these last dayes the love of many that 's David waxeth cold O how shall it be heated O that 's the labour of the Minister to seek out and present a chaste Virgin unto Christ 2 Cor. 11.2 All the Ceremonies in the world are not sufficient to kindle the Holy Flame of Love in the Members of Christ the True David that 's kindled when Abishag the Shunamite the Virgin Church returns unto the Father from the errour of her way When the Virgin Soul is sought out and brought to the True David then David recovers heat then the Members of the True David the Love of God recovers heat Repreh 2. Many of us who bear the Name of the Lord in an outward profession and assume unto our selves all the priviledges of such profession when yet we are not the men O how strong is the Lord to all his people He is a buckler to them that trust in him As the hills stand about Jerusalem so the Lord stands about his people Psal 125. But Amos 5.18 The day of the Lord is darkness and not light What is all this to us if we be not that people if we bear not the Name of the Lord If we bear not God in our bodies if we bear not Christ in his death and life O how rich we are in the apprehension of the Promises of God yet I fear if we cast up our accounts well we shall find our selves poor much like some who are wont to be very bountiful before they fail Like one Phainus who had his name from appearing he made great boasting what a rich man he was yet indeed he was a very poor man Rev. 3. This is not only the practice of the hypocritical men but even of prophane persons also Exhort To a most serious earnestness and sincerity in the use of God's Name 't is worthy of reverence And why then hadst thou rather seem to Be than Be indeed what thou would'st be thought to be be in earnest if the shew and form be so highly esteemed by thee how much more will the substance if thou knowest it Consider what Name thou bearest whether the Name of thy God and if so whether in vain yea or no Manoah asked the Angels name Judg. 13.18 John sent his Disciples to Jesus To enquire whether he were the Christ or no The blind receive their sight c. Many there are penitent men Disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his Name canst thou answer them so As the Greeks came to Philip and Andrew desiring to see Jesus Joh. 12. Repent and amend thy life Joh. 12. Except a grain of Wheat dye c. that is Jesus Canst thou shew them Jesus in his death or life Herod spake of John He is risen from the dead therefore mighty works shew themselves in him Means Know that God sees thee Esay 29. Thou art but as the Potters clay thou dancest in a net Our Lord saw Judas his treachery all the way and hinted it to him though he thought even to the very day he had been hid The Lord will not hold him guiltless that takes his Name in vain The words which we turn to hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be clear from fault or from punishment And accordingly there are different interpretations of the Text. The Septuagint render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord will by no means purge the man Arias Montanus turns the word non mundificabit The Lord will not cleanse the man Exod. 37.7 Numb 14.17 Other Translations in all Languages that
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
We will serve the Lord. And Joshuah said unto the people Ye are my witnesses against your selves that ye have chosen the Lord to serve him These beside many other are the reasons of God's Kingdom Observe from hence that the Office and Function of a King is lawful we have a most glorious pattern and example in God himself He hath a Kingdom contrary to the Tenent of some and they not a few who hold it unworthy of a Christian man to bear any Office Function or Government in a Christian Common-wealth whereas indeed such of all other are most meet and fit for the best and greatest imployment and God himself honours these even with his own Name the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Obser 2. The truth and faithfulness of God in performance of his Promise unto David 2 Sam. 7.12 When thy dayes shall be fulfilled and thou shalt sleep with thy Fathers I will raise up thy seed after thee and I will establish the Throne of his Kingdom for ever This Promise was not fulfilled in Solomon otherwise than in the type and that in part for David had not yet slept with his Fathers when Solomon reigned as he acknowledgeth 1 King 4.8 Blessed be the Lord God of Israel who hath given one to sit on my Throne this day mine eyes even seeing it much less was this performed in Solomon That the Lord established his Throne for ever for it 's impossible to make it good according to the History but that the true Solomon Christ Jesus the true Jedediah the Love and Peace of God as Solomon and Jedediah signifie should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 Obser 3. This discovers as the Right so the Duty of Kings A King is not for his own sake but for his Peoples over whom he reigns Thus David a man after Gods own heart and a King of Gods own choosing is said by St. Paul to have served his own Generation Act. 13.36 And Christ himself who sits upon the Throne of David the Prince of all the Kings of the Earth He came not to be ministred unto but to minister and Rev. 1.9 we read of the Kingdom and Patience of Jesus Christ he took upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. Nay God himself the God and Father of our Lord Jesus Christ I am saith he the Lord the Holy One the Creatour of Israel your King Esay 43.15 yet see how gently and with what lenity and patience he administers his Kingdom Esay 43.23 I have not caused thee to serve with an offering nor wearied thee with incense thou hast bought me no sweet Cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities They made him thus to serve yet was he their King A Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to this pattern ought Christian Kings to govern their people to be nursing Fathers of them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all used in Scripture to signifie to Feed and Nourish as well as Rule and Govern Out of thee shall come a Ruler or Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall Rule or Feed so 't is in the Margin Mat. 2. my people Israel and Kings are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shepherds of the people Such a King was Moses for a King he was Deut. 33.5 I am not able saith he to bear you my self alone How can I my self alone bear your cumbrance and your burden and your strife Deut. 1.12 And he had an example for this vers 31. Thou hast seen how the Lord thy God bare thee as a man doth bear his Son in all the way that ye went And Act. 13.18 Psal 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare their manners in the wilderness or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare you as a Nurse beareth or feedeth her Child Thus God Reigned over his people 1 Sam. 8.7 So that we see of what spirit they are who flatter Christian Princes by propounding to them such a form of Government as befitted not such a King as God chose but such as the people chose to themselves Make us a King to judge us like all the Nations 1 Sam. 8.5 See the manner of such a King vers 11.18 They who perswade Christian Princes to such a form and manner of Government they give them all that they may give them somewhat again But we are all too ready to listen after the Kings Duty and plead the Liberty of the Subject and mean time neglect I fear our own Duty toward the Great King and all whom he hath put in Authority under him Hence come Oppressions and Tyrannies into Christian Kingdoms and Commonweals mean time there have not been wanting such as to humour the people would tell them what the Kings Office and Duty was toward his people to preserve them in wealth and peace and what their Liberties were which the King ought to preserve Mean time the King was not told what his Duty was towards his People to be their Shepherd to be a true Christian King to imitate Christ the King in his Government to execute Judgement and Justice nor the people what their Duty was toward their King That every soul should be subject to the higher powers c. The King was taught what his Prerogative was and what the Peoples Duty was to him the People were taught what their Liberty and Property was and what the Kings Duty was to them Neither was taught what their mutual Duty was one to other neither what their common Duty was toward the King Christ Whether doth this King Reign over us yea or no Surely the Great King hath Jus ad Regnum he hath right unto the Kingdom and ought to reign over us But who of us all give him his right who yields him possesion of his Kingdom and gives over himself unto him who doth not crown him with thorns who doth not make him serve with his sins how few do Nay who doth not if not in express words yet in his life and conversation which is the truest word say plainly with those Rebels Luk. 19.14 We will not have this man to reign over us And so we drive him out of his own Kingdom and Dominion Judg. 11.1 we read that Jephtah was a mighty man of valour and he was the Son of an Harlot or of an Hostess the Original word is the same And his Brethren when they were waxen great thrust out Jephtah and said unto him Thou shalt not inherit in our Fathers house for thou art the Son of a strange woman Then Jephtah fled from his Brethren and dwelt in the Land of Tob. Would ye know what this is to us 't is
nor speak evil of their neighbour their habitation and dwelling place is God himself Psal 90.1 In him all their works are wrought Joh. 3.21 and lying lips are an abomination to the Lord Prov. 12.22 He is a God that hath no pleasure in wickedness nor shall evil dwell with him Psal 5.4 Their dwelling is in God who himself is love and love thinks no evil either to speak it or do it 1 Cor. 13. They are in him that is true 1 Joh. 5.20 and nothing false can proceed from him that is true no lye is of the truth 1 Joh. 2.21 They do no iniquity nor speak lies nor shall a deceitful tongue be found in their mouth Zeph. 3.13 Their yea is yea See Notes on Esay 65.16 No evil can dwell with him They are tender of the name and reputation of their neighbour they are single minded and have no guile in their spirits and as their own sins are covered so they cover the sins of others with the covering of a loving spirit Prov. 10. Repreh The false witnesses out of whose heart proceed the false testimonies against their Brother who out of pride envy and partiality censure and give sentence of their neighbours life and actions They seek their own honour among men by the defamation and slander of their neighbour as the Pharisee makes the Publican and his life a foyle to set off the glory of his outward and ceremonial service of God before men like him that climbs up a steep hill he treads down and tramples on all below him and layes hold on he does palpare he flatters all above him he receives all misreports against his Brother that tend to his dispargement he perverts all that 's good as done to a wrong end encreaseth and doubles all that 's evil he interprets all that 's doubtful to the worst and though every thing saith Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and may be taken as well by the right as by the wrong he looks at his neighbours doubtful actions as at side pictures with an evil eye for evil and would rather on the wrong side behold an ugly monster than on the right side a comly countenance I know well what the pretence of these men is they defend themselves with a colour of truth like those Mat. 26.60 false witnesses who reported our Lords words Joh. 2.19 but not their sence But be it granted that what they report is true and that the sence is true yet because they who report it are not true nor in him that 's true but report out of envy pride and malice though the report be true both words and sence yet they who make the report are not so Psal 52. See the story of Doeg Repreh Our false Testimonials our lying Certificates our false Commendatory Letters or what ever else we call them those publick instruments written in favour of one or other whom we affect whereby we would commend him to others This is a great sin of this City yea of this whole Nation that I say not of many other Nations what else herein do men but bear false witness and lye concerning their neighbour when they give Letters of recommendation which he never deserved whereby they represent him to all whom it may concern for a sober just honest godly man who indeed is a drunken unjust dishonest prophane beast Is not this done in Societies and Companies every where when they would pleasure their friend or their friends friend or any one who hath relation unto him though the man be not known to him or them who give their testimony of him Are not these things daily practised amongst us and what is it thus to testifie concerning him who is altogether another man what else is it but an arrant lye which yet to make it more authentick and a more lasting monument of our shame we confirm it by subscribing our hands and putting thereunto the publick seal of a Company or Society in perpetuam rei memoriam that thus we may transmit from Age to Age our lies upon record for is it not a great sin as well to call him good who is evil as to call him evil who is good to put sweet for bitter as bitter for sweet the Law of God equally prohibiteth both O Beloved this is of far greater consequence than happily at first men conceive for mark it well for what end are Letters testimonial Certificates and Letters of Recommendation obtained is it not to prefer the party commended to some place of trust in Church or Common-weal consider then what ever thou art of what consequence these false Testimonials untrue Certificates and lying Letters of ComCommendation are By Vertue or rather Vice of these Magistrates and Ministers and all who are Radices Communitatis publick persons they are preferred or put in places where they may do the greatest mischief An evil Magistrate or Minister or other publick person by his leading example wicked counsel yea too often downright precept Multum Dei prostituit Diabolo saith Aquinas He betrayes much of God unto the Devil This is thy doing who ever thou art who by vote or subscription to false Testimonials and lying Certicates helpest to encrease or advance iniquity or the Devils Kingdom and as much as lies in thee to propagate all ungodliness and iniquity and Satans Kingdom from Generation to generation even unto the end of the world Repreh The false witnesses of God as the Apostle speaks 1 Cor. 15 15. who testifie of God and Christ and his spirit what they know not This is no doubt a great boldness to intrude into the things that they have not seen vainly puffed up by their fleshly mind for while the mind is fleshly it can give no other testimony than concerning fleshly things it 's impossible they should give a true testimony of Christ and things of Christ unless they have the mind of Christ 1 Cor. 2. last nor can they bear witness of the spirit of Christ unless they have the spirit of Christ for it is the spirit that beareth witness because the spirit is truth 1 Joh. 5.6 and therefore the Apostle tells us that the things of the spirit of God must be spiritually discerned and how can that be done but by the same spirit of God and such who have that spirit in Christ dispensed are truly called spiritual and such spiritual men truly judge all things and are judged of no man 1 Cor. 2.14.15 of such as these St. John speaks 1 Joh. 2.20 Ye have an unction from the Holy One by which ye know all things Repreh That daring spirit which is let loose in the mouths of many at this day who speak much of Christ confess and profess much of him when yet it 's much to be feared they know little very little of him See Notes on Hebr. 2. It 's impossible to give true testimony of Christ unless we know and feel him livingly acting in us in his work and
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whence they proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what their effect is they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word we turn defile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cong-egavit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Coetus That which is common is unclean they eat meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.2 which signifieth properly to make common which therefore some deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which is common is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum that which is holy and seperated from common use Act. 21.28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself
testimony touching St. Peters Faith and the effect of it Blessed art thou Simon Bar-jona and demonstrates both Faith and Blessedness from the Cause of both for flesh and blood hath not revealed this unto thee but my Father which is in Heaven and adds a promise of a superstructure upon the foundation of that Faith Thou art Peter and upon this Rock I will build my Church And these are the parts of the Text which yet I intend not so to handle but according to the nature of a syllogistical Discourse whose Conclusion being the first part of the Text if we conceive it to have a twofold consideration absolute and respective the words will afford us these Divine Truths 1. That Simon Bar-jona is blessed 2. That flesh and blood hath not revealed this confession unto him 3. That the Father of our Lord Jesus Christ my Father which is in Heaven i. e. our Saviour he hath revealed it 4. And because not flesh and blood but he hath revealed it Blessed art thou Simon Bar-jona 5. The Lord promiseth St. Peter to build his Church upon what he confessed This Simon Bar-jona is not so called as from his Natural Parents but from his Spiritual Father which was John Baptist whose Disciple St. Peter first was before he came to Christ St. Peter is here called Simon Bar-jona which name according to the Hebrew and Syriack is the Son of Jonah Joh. 1.43 so called by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is usually turned filius Columbae whereby they mystically understand the Holy Ghost and St. Peter here to be pronounced born of the Spirit So St. Anselm Rhabanus and the ordinary Gloss which howsoever true in some sort and pious yet is it not so fit for this place since Jonah according to the Syriack manner of contracting is here the contract of Johanna thus St. Hierom St. Austin and others of the Ancients read the words Bar-Johanna and so we find them extant in the last of St. John in the Vulgar Latin And so Nonnus read the words as appears by his Paraphrase on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is he whom our Lord here pronounceth Blessed or Happy But how can that be for whether we place happiness in the Vision of God with Aquinas or with Scotus in the Vision and love of God or with the Academicks in the Conjuction and Union with God which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other two and seems to be more conformable to the word of God Surely if we consider St. Peters errours and ignorance as yet of Christ or his preposterous affections or which was the effect of both his disunion and seperation as yet from Christ as 't is manifest in that our Lord called him Satan vers 23. we may well enquire how our Saviour is here to be understood when he calls him blessed Which that we may the better conceive we must know that the Divine Nature or objective blessedness though in it self uniform and indivisible yet it communicates and manifests it self diversly in proportion to the divers degrees of capacity in men and he who partakes of it in any degree may according to that degree be truly called blessed because he partakes of the object beatifical or God himself who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Thus the meek the merciful the peace-makers the pure in heart and the like are called Blessed because united unto meekness mercy peace and purity and such other virtues of the Divine Nature which manifests it self in them Yea to be disjoyned from that which alone makes miserable is to be blessed For blessed is he whose iniquities are forgiven And therefore much more to be united unto God by a lively Faith is to be blessed and thus St. Peter a faithful Apostle and Confessor is pronounced blessed So that the blessedness whether it consists in Vision or Love or Union was but imperfect and in part and admitted of defects for as we know in part so in part we love and as we know and love in part so are we in part united and joyned to God and as we are united and joyned to God in part so we are in part blessed and happy And this is the blessedness of the way according to which St. Peter and every Believer and Confessor is here called Blessed for Vni pro omnibus respondetur saith the Ordinary Gloss Nay the Righteousness of Faith speaks on this wise Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and believe in thine heart that God raised him from the dead thou shalt be saved Obser 1. There 's nothing lost by giving Christ his own Peter confesseth Christ to be the Son of the Living God and Christ blesseth Peter for that Confession Thus Nathaniel tells the Lord Jesus Thou art the Son of God the King of Israel our Lord answers because I said I saw thee under the fig-tree believest thou Thou shalt see greater things than these Joh. 1.49.50 Our Lord deals not with false men as when Mat. 22.16 the Pharisees and Herodians say Master we know that thou art true and teachest the way of God in truth Our Lord answers these why tempt ye me ye Hypocrites And when the unclean spirit called him the Holy One of God our Lord rebuked him and commanded him to hold his peace Mar. 1.24 25. Obser 2. Hence as from many other places of Scripture it appears that happiness in some measure may be obtained in this life and that it is not altogether in hope as some imagine but in real and true fruition and therefore the Scripture puts Believers in present and actual possession of bliss He that believeth on the Son hath everlasting life Joh. 3.36 which must not be eluded by spe and re as St. John's opposition will convince a reasonable man Joh. 3.14 15. We know that we are passed from death to life because we love the brethren whosoever hateth his brother is a murderer and ye know that no murderer hath Eternal Life abiding in him for if we have born the Image of the Earthly we shall also bear the Image of the Heavenly Obser 3. So that hence also it is manifest wherein the true and Evangelical bliss and happiness consists not in possession of outward things though in vulgar conceit Beatum esse divitem esse are all one But St. Peter was not pronounced happy till he had forsaken all for the true blessedness consists in the fruition of spiritual things God hath blessed us with all spiritual blessings in heavenly things though Abraham be said to be blessed because God gave him Sheep and Oxen yet he is truly blessed because he believed and who ever are of Faith as St. Peter here was are blessed saith St. Paul with faithful Abraham Gal. 3.9 Obser 4. Who ever are of faith that 's the formality as a faithful man as persevering in the faith whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
communion at all no agreement with ungodly men I answer be ye separate from them may receive a double interpretation importing a separation either from persons or things and those of our selves or others It 's not alwayes needful that we separate our selves from the persons of wicked men for then we should go out of the world saith the Apostle But we must separate our selves from their sins and therefore howsoever in the times of the Ceremonial Law God would have no communion of his people with the Heathen nor would have them eat of every beast or fowl Levit. 11. yet under the Gospel that Ceremonial wall of separation being now broken down and the shadows abolished by the presence of Christ their body God being now sending St. Peter to an heathen man shews him a Vision of four footed beasts and creeping things and bids him call nothing common or unclean Acts 10. only he commands him first to kill and then to eat first to abolish the life unclean of the unclean beasts or at lest as much as concerns us not to communicate with them in their uncleanness their wicked lives their sins and then Peter kill and eat But first kill the Evil Life in them and thy self and then eat then communicate first shed the blood upon the ground the blood thereof is the life thereof let the earthly life go to the earth then eat then communicate Such a separation as this is most necessary before we can partake of this heavenly food you know before we can be nourished in our bodies Nature makes a separation between the profitable and unprofitable or hurtful part as the serous or watery part of the chyle from the rest and after that the grosser part from the other and then Nature makes union and assimilation Beloved it is no therwise here have no communion with unfruitful works of darkness saith the Apostle and put away from you all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superfluity of naughtiness and cleanse your selves from all pollution of flesh and spirit and be ye separate saith the Lord and touch no unclean thing and I will receive you that is I will entertain you as my guests at my Heavenly Table Now then let us try our selves by this rule have we any fellowship with the unfruitful works of darkness if so how then with the light if thou lean to thine own wisdom which is carnal sensual and devilish how canst thou think to partake of the wisdom of God If thou long after the Onions the Garlick and the flesh-pots of Aegypt how canst thou hope to eat of the food which comes from Heaven if thou be filled with wine wherein is excess how canst thou hope to be filled with the spirit intùs existens prohibet extraneum Such full souls as these must needs loath the honey comb let them draw as near to God as they will with their lips let them pretend to taste of this spiritual food their hearts are far from him He that hath hope to be partaker of the Lords Table he purifieth himself from these things even as God is pure ye cannot be partakers of the Lords Table and the Table of Devils this is the first sign whereby we may discover our selves whose guests we are But some one may take himself to be wronged that his name should be called in question whether he be a guest at the Lords Table or no since he hath been an hearer of the Word and a receiver of the Sacraments any time these many years Wherefore he shall give me lieve to make a second enquiry if thou be one of the Lords guests doubtless thou art well fed He keeps a bountiful Table Non homines alit verùm educit recreatque The Lord is my Shepherd I shall want nothing He fills all things living with plenteousness If therefore thou feedest at the Lords Table how comes it to pass that thou art so lean so meagre hast thou fed so long at it and art thou yet such a meagre such a starveling wretch like one of Pharaoh's lean kine after seven years feeding what a beast art thou to say that thou feedest at his Table thou disgracest thy Lord and Master in saying thou hast been so long one of his guests There is much boasting now a dayes of the Spirit and that very pretense must bear down before it all Laws But Beloved the Apostles advise is Try the Spirits and how shall they try them By their fruits ye shall know them now the fruits of the spirit are love c. Gal. 5. Without doubt either thou comest not there or there 's somewhat in it that thou thrivest not by thy meat and that thou art yet such a weakling and art no stronger against sin The young man who thrives by his meat is strong and hath overcome the evil one saith St. John 1 Joh. 2. If thou thrivest by thy meat how comes thine heart so weak that thou committest so many abominations saith the Lord Ezech. 16. This is a feast of Graces and how comest thou then so graceless 'T is much to be feared thou art overcharged with the superfluity of ill humours which take a-away thine appetite and make this spiritual food not digest with thee Dost thou not eat too much moderate is nourishment too much is a burden wherefore I will propound some means how thou mayest come and be welcome to the Heavenly Table and thrive by this spiritual food though every word of this sign is so fortified with Gods word that it 's impossible to overthrow it if they have the spirit let them shew their spirit by their love to friends and enemies Means 1. Some thing must be purged out of thee what is that most abounds is' t not an airy conceit a wind that fills thee is' t not some vain opinion thou hast of thine own knowledge that puffs thee up 1 Cor. 8. 't is much to be feared that 's it for this ventosity this windiness 't is a kind of Antichrist in us St. John tells us there are many that exalts it self above all that is called God 2 Thess 2. As meat of ill digestion riseth in the stomach above that is good and troubles the concoction of it That this tumour may fall thou mayest prick this bladder with this consideration that abundance of knowledge may be in an ungodly man and yet he notwithstanding remain ungodly Confer Obser 1. in Notes in Mat. 22.37 38 39. Even the false Prophets themselves have known much of the spiritual food and yet not tasted of it As Balaam prophesied of the great happiness of Israel but he himself had no share in it Numb 24. being branded for a wicked man And St. Paul intimates That a man may preach to others and as it were serve up the spiritual food and yet he himself become a cast-away Thus that Noble man 2 King 7.17 beheld the people partaking of great plenty yet he himself eat not of it but was trodden under
us in fear Exod. 20.20 where men are secure careless and without fear the strong man even the Devil keeps the house and all his goods are in peace like them Judg. 18.27 28. Bethreob Repreh Those who divide these two the Love of God and our Neighbour whence it is that they oftentimes go single which should go hand in hand the Pharisees and Sadducees herein are faulty 1. Thus while the best sort of Pharisees were zealous for God they forgot their Love to their Neighbour so did Paul so do the zealous Pharisees at this day And thus on the contrary while the Philosophers taught much of humanity civility and the love to men they were short and cold in their love to God Rom. 1. This was the Sadducees and Herodians sin whom our Lord therefore warns to give unto God the things that are Gods Mat. 22. Thus we have heard what use may be made of our Lord's Doctrine 2. Somewhat we note from consideration of our Master and Teacher himself Obser 1. Christ is our Master our only Master one is your Master even Christ even as the anointing teacheth you 1 Joh. 2. Obser 2. Christ teacheth more than he is desired to teach The Scribe desires to know the first and great Commandment and our Lord teacheth him not only the first and greatest but also the second and less Obser 3. Christ though the only Teacher the wisdom of God yet taught nothing more in Doctrine in Life in Death than the love of God and the love of our Neighbour 3. Somewhat also we may learn from the consideration of the Disciple or Teacher Our Lord tells the Questionist he was not far from the Kingdom of God wherein God who is the LOVE it self reigns the true David who is Christ himself O the happiness of that Kingdom All other Duties though otherwise the best and greatest without this are nothing See Notes on 1 Cor. 13.1 Even the least Duty performed out of Love is highly prized a cup of cold water given to a Disciple is rewarded The very worst and greatest sin against thy Neighbour if without breach of Love pardonable and means provided of God himself for escaping of punishment Numb 35.20 21 22. If he thrust him of hatred c. Deut. 19.9 Whoso killeth his neighbour ignorantly and hated him not in time past God provided a refuge for him vers 6. he is not worthy to dye because he hated him not in times past But that sin though never acted but only affected is by Gods account esteemed murder 1 Joh. 3.15 He that hates his Brother is a murderer What a notable Example hath the Lord Jesus propounded unto us in himself Joh. 15.13 Greater Love than this hath no man that a man lay down his life for his friends Moses offered this for Israel Paul also for his Countrymen Rom. 9. But our Lord Jesus really did so and that for his enemies When we were enemies Christ died for us This you will say was an heroical act and no man is bound to imitate it No what then shall we say to Ephes 5.1 2. Be ye therefore followers of God as dear Children and walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour yea expresly 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Do we believe this ought to be done It 's the express word of Truth Joh. 15. yea Mat. 5.44 an harder lesson So is that Gal. 6. Bear ye one anothers burdens and so fulfill the Law of Christ a great and heavy burden you will say but whereas we ease a man of his load either by diminishing his burden or by giving him strength to bear it since not one jot must pass from the Law till all be fulfilled Mat. 5. The true Christian Faith hath power accompanying it For God hath not given us the spirit of Fear but of Power and Love c. 2 Tim. 1.5 6 7. 2 Thess 1.11 and therefore 2 Pet. 1.5 This power stirs up the Love that warms the cold and the dead So the Prophet Ezechiel chap. 37.4 speaks to the dead bones Hear the word of the Lord ye dry bones whereupon vers 7. the bones came together bone to his bone And what is the Christian world at this day but such a field as Ezechiel saw dry bones we bite and devour one another and consume one another The old hatred scatters us and divides us odium est affectus seperationis so that we are like bones scattered before the pit O for an Ezechiel to say to these bones Hear the word of the Lord. Ezechiel what 's that but Fortitudo Dei the Power of God and what saith that Power of God unto these dead bones Joh. 11.25 He that believeth on me though he were dead yet shall he live yea that hour is now come when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5.25 O let us hear this voice of the Son of God Joh. 13.34 and 15.12 13 17. O let bone come unto his bone Do we not know that we are all of one blood that we are all members one of another O let us bear one anothers burdens and so fulfil the Law of Christ whatever we would that men should do to us let us do even the same to them Let us put on as the Elect of God bowels of mercy Col. 3.12 13 14 15. being called in one body so bone shall come to his bone Let the strong bear the infirmities of the weak and not please themselves Let them that are Spiritual and strong restore and put into joynt again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are fallen that the bones that were broken may rejoyce Let every one please his neighbour for good to edification so shall love cover the multitude of sins Exhort To love our Neighbour as our selves Ye are taught of God to love one another 1 Thess 4.9 yea of Nature Love and Offices of Love proceed from one and the same common Nature Officia proficiscuntur ab initiis Naturae saith Tully out of the Stoicks And St. Paul intimates the same Act. 17. He hath made of one blood all Nations of men The Exhortation to love our Kindred and our Fathers house a man would think should easily find acceptance And this is such suppose towards the greatest stranger He is our Kinsman though somewhat removed This is that which at length must reign Confer with the Notes on Mat. 22.37 Why was the Lord so zealous for David to reign why David that Solomon should reign See Notes as before Matth. 22. Now the God of Patience and Consolation grant us to be like minded one toward another according to Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our
the patience of Jesus Christ that through faith and patience we may inherit the promise even the holy Spirit of Lord. 2. Take up the Cross daily this imports continuance in bearing the Cross there is yet somewhat more to be done the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the day The reason may be 1. from sin by us contracted 2. from the object temptations which daily assail us 3. the duty our daily immitation of Christ our forerunner our example Observ 1. That the bearing of the Cross is the patient suffering of all things whatever that befalls us in this life whether inwardly or outwardly whether from Satan or from the Creatures yea the assaults and temptations of sin it self without consenting thereunto which is the true Catholick Doctrine it 's universal and that which concerns all men and every man The Lord said unto all If any man will come after me c. God would have all men to be saved and come to the knowledge of his truth and all have sinned and so fallen short of the glory of God and have added to the burden and matter for the Cross Observ 2. The spreading nature of sin and temptations unto sin it 's diffusive and extends it self like a common contagion and infection unto all hereditary diseases many times reach no further than to one family but sin infects us all 3. Note hence a Sovereign Catholicon and Universal Medicine a most precious remedy and as diffusing and spreading as the Malady The Apostle sets an emphasis upon it 1 Cor. 1.18 For the preaching of the Cross is foolishness to them that perish but unto us who are saved by it it is the power of God the Articles which declare the emphasis are neglected by our Translators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word that of the Cross 4. Mark here the wisdom and goodness of the great Physician of souls in reveiling this Sovereign Remedy so necessary for all men yet taken notice of I fear but by a very few in comparison of all whom it concerns In your patience saith the great Physician possess ye your souls do the lusts of the flesh press and assault thee daily to give them satisfaction deny thy self daily take up thy Cross mortifie these earthly members Great is the variety of Medicines for the Body how have these been made known to the Sons of men surely either by tradition or by communication of Angels but the preserver of Souls keeps the Sovereign soul-remedies and dispenses them himself and here we cannot but take up a common complaint of a general neglect of this so necessary a duty which concerns all men he said unto all Quod omnes curant id omnes negligunt Hitherto we have considered these two duties apart with the persons invited thereunto come we now to consider them joyntly and as they are a means to advance the end the following of Jesus Christ 3. Then if any man will come after me let him deny himself and take up his cross daily and follow me The invitation is propounded unto all and every man and brought home to his own bosom or door 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will come after me 't is a connex Axiom as we call it a conditional proposition wherein the antecedent preserves the consequent if any man will come after me c. The antecedent contains the end to be a follower of Christ the consequent contains the means self-denial and taking up the Cross I have spoken of the means in themselves considered let us now consider them in order to the end if we would obtain the end we must make use of the means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after or follow Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are words taken from travelling and wayfaring and because the life is called a way coming after or following some leading example is imitating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to follow to accompany with one Plato would have it of α simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via importing one who travels and follows another in the same way as here to follow the Lord Jesus Christ The coming after and following the Lord Jesus Christ is not in his Principles and Tenents only but in his life and practice also as for his Principles they are not speculative but to walk as he walked The reason may be if we rightly consider that beside the life of God breathed into us self-choosing is crept in and another life then God made in man Videt hanc visámque cupit potitúrque cupitâ Observ 1. To come after the Lord Jesus Christ to be his follower is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing desirable for it self the end is desirable for it self the means for the end and so they are both in the words if any man will come after me there is the end let him deny himself there 's the means The reason why the Lord requires his will to be obeyed to his own work may be even his justice and equity for we have suffered our wills and affections to run ryot to follow after vanity and so become vain and therefore it is just and reasonable that we withdraw them from their vain objects and return them to their proper centre so the Apostle reasons Rom. 6.19 For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness and hereunto is required Rom. 6.5 6. if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin if we suffer with him we believe also that we shall live with him Observ 2. Hence that though the means is most unpleasant and harsh yet it becomes most delightful because procuring the end we most desire who would not swallow down a most bitter potion to save his life who would not cut off his own right hand or foot or pluck out his right eye to save his whole body from perishing how much more are the most difficult and hardest things made possible and easie that we may enjoy the everlasting life Observ 3. See here the mercy and goodness of our gracious God who puts every man in a way to his own bliss and happiness if any man will come after me c. where I am there shall my servants be The Disciple is not above his Master but he that is perfect shall be as his master Luk. 6.40 Observ 4. Hence it may be made appear that the Lord Jesus Christ hath few very few followers for who so loves the divine wisdom as to reject and deny himself his own wisdom most young men are like him in the Gospel Mar. 14. they run away when they should bear the Cross Phil. 2.8 Observ 5. How self-love
be his Disciples ye find Luk. 14.25 26 27. 2. Friendship is the union of virtuous men reciprocally well-minded in loving one another I call it Union for bounty on the one part is not friendship but the beginning of it saith the Philosopher But bounty in one being answered by the other that mutual complying of both in the good makes friendship and such are called friends This complying between friends is in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are common among friends 2. Things especially which extend very far counsels and wills And 't is strange what harmony and consent there is between Natural Reason and Evangelical Truth in this very thing Non est ullum certius vinculum quà m consensus societas consiliorum voluntatum Tully pro Plancio For this very Reason the Disciples are called the friends of Jesus Christ Joh. 15.14 15. I have called you friends for all things that I have heard of my father I have made known unto you God the Father and the Son are all one and he reveals his Fathers counsel to his friends that they may be one with them Joh. 17.21 22 23. As there is a Communication of Counsels so likewise of Wills Thus Abraham was Gods friend But how can that be Amicitia est inter pares as in the Covenant between God and Man confederacy seems to introduce a kind of equality because confederatus est confederati confederatus yet to shew that the Covenant is not among equals The restipulation on mans part is by way of petition and humble supplication So in friendship between Christ and his Disciples because friendship seems to infer some equality Amicitia est inter pares yet to shew that this friendship is not among equals The conditions of it on the Disciples part is to receive all their instructions and counsels from Christ and to comply with his will in all obedience in the fore-named place Joh. 15.14 15. Thus Abraham was partaker of God counsels Gen. 18.17 he enter'd into Covenant with him Gen. 15.18 and complyed with his will in whatsoever God commanded him as God himself gives testimony Gen. 26.5 The reason of this friendship between Jesus Christ and his Disciples is the antecedent and preventing love of God It pleased the Lord to make you his people saith Samuel 1 Sam. 12.22 And he hath given his Son to take away the enmity Col. 1.20 21 22. and makes men friends of God and Prophets Wisd 7.27 Now whereas it might be thought that some beauty and loveliness in the Church or some similitude in it unto Jesus Christ or some precedent love in it towards Jesus Christ might objectively as we speak excite and draw forth the Love of Christ unto it The holy Ghost decyphers the original condition of the Church extreme dispicable and contemptible Ezech. 16.1 6. And what comliness and beauty afterward it hath it 's received from him Ezech. 16.14 Thy beauty and comeliness was perfect through my comeliness which I put upon thee saith the Lord God Amor facit objectum suum So God loved the world that he sent his only begotten Son c. Joh. 3. Not that we loved him but he loved us 1 Joh. 4.10 Observ 1. Observe the wonderful condenscent of Jesus Christ who thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he thinks it not dishonourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to equalize in a sort himself with the man Amicitia parem aut facit aut accipit saith Hierom. Observ 2. See then the eminent estate of Christ's Disciples They are the friends the favourites of Jesus Christ They have one mind one heart one spirit one body 1 Cor. 1. ult We have the mind of Christ He that is joyned unto the Lord is one spirit with him Syr. others friendship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh of his flesh and bone of his bone being of his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.6 This is the great Mysterie Ephes 5.30 They are of his counsel Amos 3.7 as intimate and one with one another they bear the name of each other God calls himself after the name of Abraham Isaac and Jacob Exod. 3. And Christ is called Israel Hos 11.1 Matth. 2. and Jacob Psal 24.6 confer Jerem. 23.6 with 33.16 And Gods people are called Gods clothed with his Spirit Observ 3. From the discription of Disciples and Friends which is evident out of the Word of God we may easily collect what a few Disciples and Friends Jesus Christ hath in the world even among these who most forwardly profess him Who denies himself take up his Cross c We may say of them as of the crowd who thronged our Lord then when the woman with her bloody issue touched him Our Lord asked the question Who toucheth my clothes Matth. 5.30 The Disciples thought it a strange question and answered it accordingly Thou seest the multitude throng thee and sayest who touched me What a multitude of carnal men crowd and throng our Lord Multi Dominum comprimunt at una tangit and many press upon our Lord but one toucheth him Obser 4. What a desperate design do they enterpise who oppose the friends the disciples of Jesus Christ The great Zamzummims Deut. 2. they seem to oppose men but are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God Amici populi Romani the friends of the people of Rome thought themselves safe 1 Macchab. 8. because they had the people of Rome to their friends He who should molest the confederates and friends of the Romans provoked also the Romans and made them their enemies Little do they consider this who dare molest the Saints of God the Disciples of Jesus Christ Do they not know that they are the friends and confederates of Jesus Christ that he who wrongs them wrongs him That he who toucheth them toucheth the apple of his eye That God will bless them that bless Abraham his friends seed and curse them that curse them Christ and his friends are confederates and have common friends and common enemies The friendship with God interests God in his peoples affairs and their business is his David reckons up the enemies of the Church Psal 83.2 and calls them Gods enemies the same in all ages oppose the Church of God and his friends 1. Edomites earthly-minded men qui terrena amat sanguinem sitiunt 2. Ismaelites the hearers only who obey not 3. Moabites ex patre the bastard-generation Heb. 12 4. Agarens strangers from the Commonwealth of Israel so hostis olim quem nos peregrinum dicimus 5. Philistines false brethren cadentes potione or ebrii luxuriâ rerum secularum 6. Gebal the borderers or vallis vana fallantur humiles the hypocrites 7. Amalekites who turn away the people from their God smite them lick them up 8. Tyrians oppressors persecutors and tyrants whence they have their name 9. Assur the Assyrians insidious they that lye in wait inwardly the sin that easily
a sharp Reproof which I beseech ye let every one of us look how neerly it concerns us Ye adulterers and adulteresses know ye not that the friendship of this world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and Christ who formerly judged others more so to be Consol Unto the poor friends of Jesus Christ who by reason of their sins are discouraged and conceive themselves friendless and helpless He is not falsly called a friend of Publicans and Sinners such Publicans as crave mercy of him Lord be merciful unto me a sinner such sinners as confess and forsake their sins such find mercy He is not called the friend of the Scribes and Pharisees or said to love them at all they were proud and covetous the two beginnings of all sin the second of the greatest though so usual among us that they are hardly thought to be sins He is the friend of the Publicans and Sinners Alas I have none to help me He is not said in vain to love Lazarus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath no helper Truly so long as we have any helper or such as we conceive able helpers we will not come to Christ I have waited long on the Lord and yet he hath not helped me True but that 's no argument but that he may be thy friend yea it is an argument rather that he is thy friend Joh. 11.5 6. He is a very ill Master who provides not for his Servants yea the good man is merciful to his beast the evil Father provides for his Child Luk. 11. he provides for his swine meat and harbour in a storm how much more loving is he to his friends who is THE LOVE IT SELF 1 Joh. Isa 26. 2 Chron. 20 1-7 But alas how can I be a fit guest and one of our Lords friends He invites those our Lord's friends are they to whom he reveils his Fathers will these he calls his friends But alas I am ignorant I am blind He calls those his friends he invites those who do whatsoever he commands them I am weak and impotent the blind and the lame are they who are hated of Davids soul 2 Sam. 5.8 Dost thou hate David's Soul dost thou hate the will i. e. the Soul of the true David i. e. Christ though thou do not whatsoever he commands thee yet dost thou hate his commands his will O no God forbid O how I love thy Law I love David He is the love it self whom having not seen ye love 1 Pet. 1.8 If thou hate not him he hates not thee the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Coecos Claudos odientes animam David the blind and the lame who hate Davids soul and the Original Hebrew is of very doubtful reading Such blind ones as say they see Joh. 9. the blind Pharisees as our Saviour calls them the blind leaders of the blind Mat. 15. such lame ones as halt in viâ morum in the way of life who make void the Commandments of God by their tradition Halt before their best friends such as pretend infirmity and weakness when indeed they are unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk with a right foot in the way of God's Commandments such as these hate Davids soul such as these come not into the house of God but if thou love David and cry unto him as the blind man did Jesus thou Son of David have mercy on me If thou be such a lame one as hast cut off thine offending foot that thou mayest enter into life such blind and lame come into the Temple and he heals them Mat. 21.14 To such as these we may speak comfort be of good cheer he calleth thee The true David invites such poor such maimed and halt and blind Luk. 14.21 He invites those who are rejected and cast out of men Joh. 9.35 the fatherless and motherless Psal 45.10 those who are no body in the world Enochs who walk with God and are not crucified to the world and the world crucified to us lacking both our feet in desire he invites Mephibosheth 2 Sam. 9. Lowly in our own eyes such as are ashamed and blush and cannot lift up our face such an one Mephibosheth signifieth by name What am I that David should look upon such a dead dog as I am Such as are Jonathans Sons as Mephibosheth was i. e. born of the Spirit Joh. 3. To such as these the true David saith Thou shalt eat bread at my Table continually Consol To them that suffer persecution for Christ's sake Christ suffers with them Joseph dined with his brethren at noon Act. 9. think not this to be so strange the Sword must smite even the friend of God the Father Zach. 13. how much more his poor friends if done in the green tree how much more in the dry I say unto you my friends fear not them Luk. 12.4 Exhort To such as pretend to be the Disciples of Christ that they would be his real and true friends that they would come to his Table partake of his death that we may partake of his resurrection there is not such a friend in the whole world This is love that a man lay down his life for his friend These and such as these are the most welcom guests unto the Lords Table Eat O friends drink yea drink abundantly my well beloved Cant. 5.1 our great friend the Feast-maker he thus welcomes his guests with most precious viands the food of Angels the bread of Life the hidden Manna the word of God a lasting meat 1 Cor. 10.2 our Fathers fed on the same it 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 Christ himself an everlasting meat Joh. 6.25 a satisfying meat Joh. 6.35 the Spirit of God the blood of Christ the new Wine Exhort 2. If Jesus Christ be our friend then let us use him as a friend the true lovers of Christ are dead with him This is our profession when we approach the Lords Table As often as we eat this bread we shew forth the Lords death so dear a friend unto us that he died for us and if we be his friends we must also dye with him this argument will be powerful with every friend of Jesus Christ if he shall consider that he himself was the death of his friend while we were sinners Christ died for us Rom. 5.8 Isa 53.4 so it is whether we think so or no Jam. 5.6 Ye have live in pleasures on the earth and been wanton ye have condemned and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just one and he resisteth you not The innocent Lamb is dumb and opens not his mouth slain from the beginning of the world the righteousness wisdom and power of God hath been so slain his wisdom reputed foolishness his righteousness sin and iniquity his power impotency Ever since the world began in thine heart he hath been slain in thee what ever is in the
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
c. yet if there were any satisfaction it were the more excusable but the wise man adds The Appetite is not filled he eats and drinks and does the same thing over and over a beast is more happy than such a man because he hath an immortal Soul that hungers and thirsts yet he suffers it to languish for want of food The appetite i. e. the soul so the Hebrew is not satisfied But grant it that the appetite were satisfied yet that natural food can but support the body 'T is no more nor better than if a man should daily be repairing a mud-wall The body cannot continue without such nourishment forty days what a great miracle Consol To those who have this Divine food in them these are they who indeed are filled with all the fulness of God Ephes 3. These are they who seem to want outward meat perhaps but they have meat that others know not of Joh. 4. Martha runs about but Mary hath chosen the better part The Manna of Gods Word hath all tastes in it Wisd 16.20.26 Hebr. 13. Be content with what ye have for he hath said I will never leave you c. He that gathers little hath no want c. 2 Cor. 8.15 Murmur not poor Soul In the time of want they shall have enough Joseph dined with his brethren at noon i. e. in the heat of persecution In my fathers house there is bread enough and I perish for hunger I will go to my Father some comfort for the prodigal who hath wasted his substance and lived among the Swine But I have drunk a cup of deadly wine Psal 60.3 even so Job was charged by Eliphaz Job 15.16 St. John's care was even of the body of Gaius That it might prosper even as his soul prospered Epictetus his sheep brings a full bag and a thick fleece but a fat Oxe eats and treads down the rest Exhort Labour for the meat that endureth to everlasting life Motives 1. It 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6.11 no other than Christ himself that bread of life Joh. 6.33.49 50 51. This bread our Saviour directs us to ask of his Father when we say Our Father c. Give us our supersubstantial bread 2. It 's a satisfying meat In Christ all fulness is otherwise what meat hast thou for to morrow Exod. 16. Vide Comparat Orig. ibid. Manna cum verbo Rev. 7.16 3. It 's a lasting meat our Fathers fed on the same we do 1 Cor. 10.2 The meat that endures for ever Joh. 6.27 meat for a siege The folly impiety of seeking after other meat Mat. 6. Other meat may bring a plague with it as in the mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes or Marks 1. Dost thou labour for the meat that perisheth and yet sayest thou labourest for this like the Lark and other birds of prey soaring high aimest at things below Dost thou mind earthly things then thy God is thy belly Phil. 3.19 Joh. 3.31 Col. 3.2 2. How dost thou thrive in thy soul hast thou not Caninam appetentiam who art alwayes learning and never comest to the knowledge of the truth 3. Dost thou desire the Word sincerely alone and not to tickle thine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apti ad Comedendum sunt redempti de familia Sacerdotis Levit. 22.11 The Reason of this earnest search after Knowledge Esau was a great hunter yet mist the blessing desire of the Tree of Knowledge The Childrens teeth are set on edge For he gives us in command the same he did to Adam Gen. 2.16 which we understand a permission though never elsewhere do we turn that phrase permissively in the very next verse it is Moriendo morieris in dying thou shalt dye Remove false conceit of other food which makes us loath Manna Castel pag. 47. which is rather poyson than meat Custome in the eating makes them think it good Mithridates Means 1. Direct Hunger after it God fills the hungry with good things Confer Psal 145.15 16. and 147.14 15. 2. Ask with them Joh. 6. Lord evermore give us of this meat Beseech the Lord to rain bread from heaven upon us Exod. 16.4 The truth came by Jesus Christ of all those figures and types in the Old Testament Observ 5. The reason of those high contestations those hot and earnest yea bloody disputes now for many years maintained by the confused three-fold Babel concerning the flesh and blood of Christ the nature of the Sacrament the manner of Christs flesh and blood being in the Sacrament whether by Transubstantiation or Consubstantiation There is not any question now more than these hundred years hath blotted more paper or tortured mens wits or divided mens minds more than this Men have not taken notice of Christs true flesh and blood nor the manner of partaking of it reveiled in the Word Observ 6. Hence appears how vain though gainful the practice of preserving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reliques of Saints yea though of our Lords body it self as too many do and too long have done shewing with great veneration and devotion some old box of congealed blood or some such like Relique to the curious and credulous beholder which he must believe to be part of some Saints body and blood which long since have returned to their dust But be it granted that the natural body of some Saints have been preserved from putrefaction and corruption so many hundred years yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 63. The flesh profiteth nothing Observ 7. Hence it appears that the Sacrament of Christs body is a great mystery it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less kind are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 8. Hence a reason why Children not only natural but also spiritual are not partakers of this Sacrament they are not only unable to examine themselves but also they understand not nor can they bear this spiritual nourishment 1 Cor. 3. 2. Axiom Christs blood is drink indeed as by the flesh of Christ was meant his word Joh. 1.14 So by the blood of Christ is meant his spirit and life Unto this purpose sound many places of Scripture especially Hebr. 10.29 where the blood of the Covenant and the spirit of grace are the same thing 3. So 1 Job 5. so the effect of the one is given to the other Hebr. 9.14 and this appears by our Lords own explication of this hard saying Joh. 6.57.63 My words are spirit and they are life and so Peter understood him vers 68.69 hence the blood the life The effects are these 1. it quencheth thirst My soul is a thirst for God Psal 42.1 2. in the last and great day of the feast Jesus said come to me and drink understood of the Spirit 2. It extinguisheth the heat of concupiscence sensual having not the spirit Blood is the spiritual life we are said to drink into one spirit The words
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
signs to try it self by both negative and positive 1. He that hath the Spirit of God lives not a bruitish and voluptuous life not drunk as ye suppose No Jud. v. 9. Sensual having not the Spirit And be not drunk with wine saith the Apostle wherein is excess but be filled with the Spirit if drunk with Wine then not filled with the Spirit Eph. 5.18 2. Positive signs ye have Gal. 5.22 The fruit of the Spirit is love joy peace long-suffering gentleness goodness faith meekness temperance Surely then the envious and malicious the churlish and unkind the injurious impatient and intemperate man let him make what shews of Religion he will and practice the Art of seeming which is much in fashon and request in these days he hath not the Spirit of God If we live in the Spirit let us walk in the Spirit Gal. 5.25 I shall briefly name some means for the filling of our Vessels with Gods holy Spirit and so conclude 1. And first oportet exinaniri quod implendum est That Vessel that is to be filled with one liquor is to be emptied of all other And therefore our Lord denounceth a wo against the full Luk. 6.25 Elisha bids the widow bring vessels empty vessels and that not a few God is not sparing of his Spirit we are sparing and straitned in our own bowels Especially we must empty our vessels of all what ever is contrary to the Spirit of God our own will our own self-love our own sinister intentions if we would be sealed with the Spirit of promise as the Apostle speaks Ephes 1.13 We must be unsealed of those seven seals Apoc. 7. and so resign up our selves wholly unto God to be sealed anew by his Holy Spirit to be guided by him to be filled by him Would any Housewife pour her precious liquor into a sink or a nasty cask and shall we think God more prodigal of his holy Spirit Let us therefore purge our vessels from all polution of flesh and spirit 1 Cor. 7.1 Let us purge our vessels from lewd and evil vessels 2 Tim. 2.21 Upon these terms God will fill us with his Spirit Upon these terms we may eat of that bread and drink of that cup as the Priest said concerning Davids servants if the young men have kept themselves from women that 's commonly the young mans sin as covetousness is the old mans they may eat the hallowed bread to which David answers The vessels of the young men are holy 1 Sam. 21.4 5. Let a man examine himself and so let him eat of that bread and drink of that cup. 2. When we would fill a vessel at the well we incline and sink it otherwise we cannot fill it And if we would be filled with the Spirit we must humble our selves and sink as it were our vessels our souls into the Well of Living Water Joh. 4. Every valley shall be filled the confluence of waters is to the low grounds Object But God gives his Spirit unto the believers yes but to such as obey him Act. 5.32 and therefore believers and obeyers are often used one for other as our Translators have observed in the Margin 3. There must be a desire to be filled unto such only filling is promised Mat. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled and he hath filled the hungry with good things Luk. 1.53 i. e with his holy Spirit as I shewed before by comparing Matth. 7.11 with Luk. 11.13 4. Soundness and sincerity in our vessels to receive and retain the Spirit of God Thus by retaining a smaller measure we obtain a greater Before we will pour drink into a vessel we try it whether it will hold water or no and upon the faithful retention and use of some few weak and common gifts and graces of Gods Spirit God gives us more and greater Habenti dabitur Our Lord commanded the Servants Joh. 2. to fill the water-pots with water and what came of it the water was turned to wine so much water so much wine Joh. 2. take therefore the Apostles Exhortation Heb. 2.1 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed lest we leak and run out 5. Obedience to the holy will of God Ecclus. 39.1 6. 6. And lastly let us pray for the Spirit of God Luk. 11.13 If ye that are evil give good things unto your children how shall not God give to them that ask him Pray for the fulness of the Spirit open thy mouth wide and he shall fill it Ephes 3.14 The Lord knoweth who are his He who hath not the spirit of Christ is none of his Rom. 8. Repreh 3. Those that have not the Spirit nor labour for it but content themselves with the Spirit of errour Repreh 4. Those that are full of wine Ephes 5.18 yet will pretend a fulness of the Spirit the Apostle meets especially with the drunkard he that 's full of wine and sings his baudy songs in that place As one place in bodies cannot hold two bodies so the spirit not two spirits Repreh 5. This then reproves the world that notwithstanding that the spirit is poured out in fulness according to the promises yet men are now more sinful than before Repreh 6. Those that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rom. 1. Plenus rapina scelere Luk. 11. a vessel full of sin so full till it run over Jam. 1. God will break it in pieces like a potters vessel Repreh 7. Iniquissimi rerum estimatores those that are most wicked Judges of things With honours pleasures profits sure they are as full as may be yea they pull down barns and make them bigger but of the true riches they have not Repréh 8. Those who inveigh against this fulness of the Spirit Consol Should I not apply it unto Consolation I should wrong this Text this Spirit is Paracletus the Comforter the great Consolation of the Children of God who are led by this spirit They have the Comforter himself with them what if thou want some outward appearing good things hast thou the Spirit of thy God thou hast all that can be called Good Confer Matth. 7.11 cum Luk. 11.13 What if the Sun of persecution so our Saviour calls it Matth. 13.6.21 be up and hot at noon day if the wind blows to allay the heat of it as alwayes the Sun is hot between the Tropicks and alwayes that heat 's allayed by a constant general wind there blowing from the East to the West This was figured out unto us by Joseph's bearing the Type of Christ who dined with his brethren at high-noon Gen. 43.16 But I have a perverse Spirit See Notes in 1 Sam. 5.6 7. Man is a vessel let every one keep his vessel especially his body which is a Temple of the Holy Ghost A vessel 's to be filled with something let every man enquire with what he is filled Exhort 1. To those who have not the
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ— so now
a long time knitting together But an Opinion that divides them like Sampsons Foxes and sets all a fire it scatters them like Babel O Beloved These things ought not to be What if the Lord hath given unto thy Brother a greater illumination and a larger sight of the Heavenly things than thy narrow brain can comprehend Is thine Eye evil because God is good Or lyes it in his power to change the truth of God that he may agree with thee in thine errour There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall a little breach cause a perpetual rupture and division The Saints of God should be like the more subtil and purer Creatures like the more Spiritual Natures as when the Sun beams are divided they immediately unite themselves again Nay the Air and Water as Solomon observes Wisd 5. they do the like Of the wicked be it spoken that they are like Vessels of dishonour broken and not to be made whole again or like the fall of the Devils never to be repaired The bruit Beast can teach us this lesson The Naturalist tells us that two Sheep such Christians should be meeting on a narrow Bridge where neither can go back nor pass by other one lies down and suffers the other to go over it Ought not Christs Sheep to do so for Peace sake to yield one to other to submit our selves one to other 1 Pet. 5.5 Remembring that narrow is the way which leads to life 'T is an hard task yet such as the Saints of God have undergone David was a Servant to his generation Acts 13. St. Paul though free from all Men yet made himself a Servant unto all that he might gain some unto Peace That there are so few thus minded shews the truth of this That narrow is the way and strait is the gate and few there are that find it because few there are that shall be saved Much less do they preserve this Peace with others who are not as yet the Sons of Peace but are too apprehensive of offence like tinder or touch-wood kindle with a spark O Beloved Our Lord and Saviour compared himself to the green Tree that will not soon take fire Charity is not easily provoked 1 Cor. 13.5 But rather like that Earth which the Egyptian Wizards smote Exod. 8. thinking to bring forth Lice for such a loathsome excrement such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention strife and debate but that earth would afford them none whence the Magicians concluded that the finger of God was there that the Spirit of God is there for the fruit of the Spirit is love joy peace long-suffering gentleness goodness Gal. 5. These fail in the intension of their peace 2. Others fail in the extension of it they labour for peace but not with all but only with a few of their own this was Nabals sin who is David and who is the Son of Jesse c. Shall I take of my bread and of my water and flesh c. 1 Sam. 25.10 11. Nor let any man think lightly of it 't is easie to observe who they are that are thus inclined such as are of the Pharisees Religion which our Saviour reproves Matth. 5.43 c. They are such as account themselves the only Children of God and yet are not at all the Children of God I pray you mark our Saviours reasoning vers 44.45 3. Others fail in the radication of this duty Now they are peaceable now again implacable they are off and on Yet is not every peace here commanded there is a peace which even corrupt nature teacheth men to maintain As they that are rich preserve a kind of peace one with other for their mutual advantage and help one of another in their Trades and Callings 4. Others are held together by the teeth Nor doth this shelter our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as please themselves most in being omnium horarum homines but Rom. 15.2 Agreements these are which commonly continue as long as their causes continue but no longer nor are they any solid unions and commonly they vanish into a peace not of God but against God a peace in sin a quietness in evil this kind of peace is but pargetting a rotten wall but skinning a festred wound 't will break out again But how fearful is their condition that neither maintain nor preserve peace with others nor suffer peace to prevail with them The Ismaels whose swords are against every man and every man against them unquiet turbulent spirits such as Nabals servants said he was such a son of Belial that a man cannot speak unto him 1 Sam. 25.17 such implacable sons of Belial such as think the Saints of God the only men that are contrary unto peace they must have Jonas cast over-board and then they may have a calm And Elias they think is the troubler of Israel and Amos is such an insufferable fellow that the Land cannot bear his words and Judas Macchabeus hinders the peace Such unquiet distempered spirits as these are 't were much to be wished they were either bound to the Peace at home or sent abroad to the wars to break their bruitish fury upon such as are like themselves Vtinam tollerentur c. I would they were taken away that trouble you saith the Apostle Galat. 5.12 A sharp remedy you will say but it cannot be helped Potiùs pereat unus quà m unitas When such gangreens as these invade the body of Christ 't is not enough to prick a blister but we must cut off a limb Hymeneus and Alexander must be delivered unto Satan But what shall we say to such as abet and countenance and hearten on these in their contention and strife and blow up the coals The sin of these men is far greater than the other So the Apostle argues Rom. 1. ult Such as know the judgement of God that they who do such things as are worthy of death not only do the same but consent and take pleasure in them that do them Let these Davi these turbatores omnium troublers of Israel please themselves as much as they will because there are many of them and so they consent together their condition is dreadful and truly and properly devillish for if the peace-makers be the Sons of God as our Saviour speaks Matth. 5. then as truly are the perturbers and troublers of the peace the Sons of the Devil As for their agreement 't is but a faction but a conspiracy against the Truth and Peace of God like that Psal 2. like the Jews against Christ who is the peace of God like that Prov. 2. like the Devils that herded together to vex one man and run together into the pit of destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible they make bate nodum in scirpo quaerunt untempered mortar Ezech. 13. all his goods are in peace a covenant with hell and let them know that the Devils have an agreement otherwise how could their kingdom stand as our
the more free to commit sin like the whore in the Proverbs 7.14 Hodie reddidi vota mea therefore I am come forth to meet thee come let us take our fill of love vers 18. The Sacrament even the Holy Sacrament it self will prove to us as an old thing and little worth as it did to Judas who received it and the Devil with it Even the Holy Table it self if we rest in opere operato as they speak barbarously even the Holy Table it self will be made a snare to us and that which should have been for our welfare will prove to us an occasion of falling Seeing therefore Beloved that all outward Ceremonial Services if rested in Are 1. Old things and of little or no value 2. Seeing they are transitory 3. Seeing they unprofitable yea unlawful if rested in 4. Seeing they cannot adequately signifie the things which they were intended to represent 5. Seeing they hinder the very end for which they were intended Yea 6. Seeing our best outward actions our best forms of Godliness prove no better if rested on if any deny the power of it Seeing all these old things must be dissolved and pass away what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of God And according to his Promise looking for new heavens and a new earth wherein dwelleth Righteousness Wherefore Beloved since we look for such things let us be diligent that we may be found of him in peace without spot and blameless Seeing all outward Services are old things and must pass away Let us lay hold on the Kingdom that cannot be shaken Hebr. 12.26 27. and not build upon sandy foundations but on the Rock Christ lay hold on hope have and hold fast Grace and lay hold on eternal life unto which he bring us who hath dearly bought us c. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old things are past away behold all things are become new MOral old things are past away What is here meant in general by old things I dispatch'd before when I shewed that two kinds of old things must pass away 1. Ceremonial old things 2. Moral The Ceremonial old things I then spake of and shewed Reasons why they ought to pass away from us It Remains that I now speak of the second kind of old things which I call Moral and they are no other than our old sins Vetera sunt veteris hominis vitia saith Anselm Old things are the vices and sins of the old man The old corrupt understanding the old perverse will the old inordinate affections the old sinful life and conversation which because they spread themselves over the whole Man and are of equal extent with him and no other than the Old Adam the Scripture calls them the Old Man And therefore with some resemblance to a man we may consider these old things 1. Sin hath a body Rom. 6.6 if we anatomize that body you shall find 2. Parts of the body the earthly members Col. 3.5 fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 3. It hath a reprobate mind Rom. 1.28 4. It hath a Spirit the Spirit of Errour 1 Joh. 4.6 5. The old man hath works Col. 3.9 Ye have put off the old man with his deeds And these works are either 1. Inward as spiritual wickedness in heavenly things Ephes 6.12 And from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness All these evil things come from within and defile the man Mar. 7.21 2. The old man hath other works which are outward The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revilings and such like Gal. 5.19 20 21. These are the old mans parts and his works But is he naked yes naked to his shame and therefore he gets fig-leaves to cover his nakedness what other cloaths he hath is a garment spotted with the flesh Jude v. 23. yea the old man himself is a garment Eph. 4.22 That ye put off concerning the former conversation the old man So that though we name no more here are old things enough to pass away the Lord be merciful unto us and grant they may all pass away from us But what 's meant by their passing away I told you before that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render such words in the Hebrew as signifie a change of things 1. Now whereas there are many kinds of changes this is the ultimate and final change the last change of all 1. Destruction That the body of sin may be destroyed Rom. 6.6 2. Crucifixion They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 3. Mortification and killing Mortifie your members that are upon the earth Col. 3.5 If you by the spirit shall mortifie the deeds of the flesh ye shall live Rom. 8.13 And this is the change understood here by the passing away of old things a blessed change the Lord vouchsafe it unto us all 2. The word notes the change or passing away of a kingdom whereas therefore sin had usurped a tyranny over us and reigned unto death Rom. 5.21 When sin is deposed from the dominion and power that it reign no more in our mortal body that we should obey it in the lusts thereof When the kingdom of sin is abolished and destroyed out of the Soul and Gods kingdom come that 's the passing away of sins kingdom O blessed change when sin 's dethroned and deposed and Gods kingdom come 3. The word notes the changing the Law of the kingdom Whereas therefore the Law of God is destroyed O Lord it is time for thee to lay to thine hand for they have destroyed thy Law saith the Psalmist and when iniquity so far prevails with men that they imagine mischief as a Law then the Law of sin is in force and bears sway in our members but that Law is annulled abrogated and passeth away when the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 O blessed change when the thraldom and servitude under the Law of the members passeth away and is exchanged for the law of the spirit of life the law of liberty the glorious liberty of the sons of God The Reasons why these Moral old things must pass away are considerable 1. In regard of the old things themselves 2. In regard of the new Creature 3. In regard of God the ancient of dayes 1. As for the Moral things themselves they are of a passing and a transitory nature 1 Joh. 2.17 The world passeth away if the world passeth away then all those things which are in the world must pass away with it they are the
Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
them he might seem to put off the nature of a Father he falls a condoling with them and pitying of them and entreating them I beseech you be as I am for I am as you are ye have not injured me at all c. and in the Text My little children of whom I travel in birth again c. The words are part of a Preface to a new Argument beginning at vers 21. rending to the raising up of those children from their fall and setting them upon their feet again They contain in them 1. A Compellation wherein the Apostle insinuates his most tender indulgence toward them My little children 2. A profession wherein he testifieth his fatherly care or if you will rather his motherly labour and pains for them of whom I travel in birth c. We may resolve the words into these several Truths or Doctrines 1. The Galatians and all such younglings in the Faith as they were are little children of their spiritual Fathers 2. Christ was to be formed in them 3. The Apostle travelled in birth that Christ might be formed in them 4. He travelled in birth again of them that Christ might be formed in them 5. He travelled in birth again of them until Christ was formed in them 1. The Galatians and all such younglings in the Faith are little children of their spiritual Fathers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly turned little children imports a double notion for it involves a reference unto elder years and unto Parents The Galatians and all such younglings in the Faith in both respects are little children Let not the oldest man or woman if but a youngling in Grace think it much thus to be called a little child 'T was the fault of Nicodemus Joh. 3. That he marvelled he must be born again What says he Must a man that is now grown old re-enter his mothers womb and be born again that 's strange But our Saviour takes him up roundly for it Art thou a master in Israel saith he and knowest not these things what not these Principles of Religion Marvel not that I said unto you ye must be born again for there is a twofold birth according to the Flesh and Spirit and therefore by consequence there must be two sorts of Children 1. One born according to the Flesh 2. The other born according to the Spirit 1. The one born of bloods and of the will of Man 2. The other of the Spirit and of the will of God The latter sort are here meant when we say the Galatians and all such younglings in the Faith as they were are little Children which that ye may the better understand ye must know that as there are three certain and distinct periods or steps of age in the life of a Natural Man Childhood Youth and Old Age in like manner in our Spiritual Life in Christ there is a Childhood a Youth and an Old Age also a Child of a few dayes a Young Man of more and an Old Man that 's full of dayes And these three are considerable both 1. In Christ himself and 2. In believers conformed unto him And in Christ himself there are three distinct measures degrees or ages as shadowed in types and signified by the Prophets in the Old Testament so more perspicuously related in the New 1. Isaac and Jeremy saith Origen were types of his Childhood 2. Of his Youth Joshuah and that Young Man with the Virgin Isa 62.5 that is Christ with the Church saith St. Hierom. 3. Joshuah and David typified his perfect Age saith Origen and St. Austin But the Prophet speaks more plainly Isa 9.6 when 1. He calls him a Child and a Son that 's his first Age 2. And the second is his Youth the Age fit for Rule and Action The Government shall be upon his shoulder 3. The third and last is his Age of Wisdom his old or perfect Age his Name shall be called Wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace These shadows were cleared and this and such like prophecies fulfilled when Christ came in the flesh for ye may observe the same growth in Christ according to the Spirit from Infancy to Youth and from Youth to Old and perfect Age even then when he was but a Child according to the flesh so saith St. Ambrose Et in pueritia est quaedam venerabilis morum superstes Nay St. Luke speaks more plainly Luk. 2 40-52 the Child Jesus that 's his first age he grew and waxed strong that 's the second and the third is he was filled with wisdom and the grace of God was upon him The like at vers 52. The Child Jesus increased in wisdom and stature or youth for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and Man Ye have these Ages of Christ distinguished also by St. Paul a childish weakness of Christ 2 Cor. 13.4 and ignorance too undertaken for our sakes saith Origen and proves it applying Jeremiah's speech Jer. 1.6 I am a child and cannot speak unto our Saviour And our Translators as appears by the quotations in the margin were of the same mind ye have a growth also from this infancy and childhood of Christ unto ripeness of Age observed by St. Paul Ephes 4.13 Now such as ye have heard Christ is in himself such is he also unto us and all believers and such are we and all believers in him for the Prophet who called him a Child and a Son and said the government should be on his shoulder that his name should be called wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace The same saith also that he should be a Child born to us and a Son given to us and that his name should be called Emmanuel i. e. as Matthew Interprets God with us Now we read not any where in the New Testament that Christs Name was called either Emmanuel or Wonderful or Counsellour or any of the rest which follow in his most just and Royal Title The Reason is because the name of Christ and the nature of Christ are to be understood as one and the same thing and to be called thus or thus according to the Hebrew Idiom is to be such Christ therefore is to some of us young believers a Child born to us and we children to him and babes in him babes in Christ 1 Cor. 3. to others he is grown up as the young Man with the Virgin Isa 62. Isa 55.4 and they young young men in him 1 Joh. 2.13 to some a Governour ruling in their hearts Col. 3.15 and they Ruling with God Hos 11.12 In some he is Wonderful and they in him Psal 67.36 Mighty in some 2 Cor. 13.3 and they mighty in him Phil. 4.13 and so of the rest for according to one or more of these three Ages Christ may be said to be formed in every believer Thus much saith the Wise Man Wisd 7.27 That wisdom that is
Christ enters into the holy souls according to the ages and our Apostle unto every one of us saith he is given grace according to the measure of the gift of Christ that is according to the measure of Christ who is that gift as the words import Ephes 4.7 1 Cor. 12.7 for so Christ calls himself the gift of God Joh. 4. as Socrates in Plato's Apologie for him calls himself the gift of God to the Athenians For as the visible Sun by few or many and often revolutions makes a like number of natural dayes and years in this outward and visible world after the same proportion in the invisible and spiritual world the Sun of Righteousness lifts up the light of his countenance on the souls of those that fear him upon whom only he ariseth Mal. 4.2 and accordingly makes some children of a few dayes others young men of more and others old men of perfect age For if in truth and in Gods computation they were old or young whom the world accounts as such who I beseech you should be fuller of dayes than Adam and Methuselah who yet are never in all the Scripture said to be old men or full of dayes but Abraham the Father of the faithful who had seen Christs day is said to die in good old age and Joshuah Job Jehojada with some others all Children in respect of these two are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Adam and Methuselah many hundred years But lest any one should refer this difference unto natural causes only and say that mans vitals are weaker now since the flood and his nourishment now less able to support him than before Ye may please to hear what the Wise Man saith in express terms That honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the Grayhead unto men and an unspotted life is old age Sap. 4.8 9. and at vers 13. speaking of short lived Enoch the father of long-lived Methuselah he being made perfect in a short time fulfilled long time But lest any one should sleight this Testimony and call it Apochryphal as written by some unknown Author howsoever the Ancients who knew better than he judged it to be Solomons Ye have these three Ages of men in Christ as scattered here and there throughout the Scripture so sometimes altogether and that either more obscurely shadowed out in types and figures or plainly laid down in their proper signification These may be meant by the three Wells which Isaac digged Gen. 26. 1. Eseck Contention for the flesh faith the Apostle to these his Children Gal. 5. Resisteth against the Spirit and the Spirit against the Flesh 2. Sitnah that is Enmity of the Evil One or Satan whom the young man overcomes 1 Joh. 2. 3. Rehoboth that is the latitude largeness or freedom of the old man in Christ These also may be meant by Abraham's three dayes journey to Mount Moriah the Mount where God is seen Gen. 22. by the three branches of that Vine for so Christ is the true Vine and all in Christ are the branches Joh. 15. one branch budding figuring our Childhood another blossoming noting Youth in the flower the third bringing forth ripe grapes signifying mature and perfect age Gen. 40.10 The like we may conceive of Aarons Rod that budded blossomed brought forth ripe Almonds Num. 17. besides many such resemblances But ye shall find all these three Ages in their proper significations 1 Joh. 2.12 13. Now all these three are the very same and no other than those which the Schoolmen understand by Incipientes Proficientes and Perfecti though they differ about them among themselves and from the truth in the explication of them The first of these three Ages we have first to deal withal They are called in Scripture by diverse names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may describe them thus they are such as God hath converted by his Word and Spirit from the hatred of Righteousness and love of iniquity to be of like mind and inclination with himself in the hatred of all known iniquity and the love of all known Righteousness and that both in some measure for themselves yet weak they are in their obedience in respect of both and unsetled in their hope to subdue their iniquity and to perform the Righteousness required by reason of their weakness This description as you may perceive consists of terms importing both a towardly disposition and a childish infirmity of these young believers both which will more plainly appear if hereto we apply some few Examples for the illustration of it Such a Child is he whom the Apostle speaks of Rom. 7. whether meaning himself or some other man it 's not material Him some affirm to be a perfect regenerate man others a man unregenerate but I suppose that he that shoots between both these extreams shall happily hit the Truth which commonly men loose by wrangling for it v. 15. This man doth the evil which he hates therefore he is not a perfect regenerate man yet in that he hates the evil which he doth he is not altogether an unregenerate man Vers 19. The good which he would do he doth not therefore he is not perfectly regenerate yet good he would do though he do it not therefore be is not altogether unregenerate Vers 20. He doth that evil which he would not do therefore he is not throughly regenerate yet he would not do that evil which he doth therefore he is not throughly unregenerate Of the same nonage were our Saviours Disciples Mar. 4.33 to whom therefore he spake the Word as they were able to bear Why did our Saviour speak with a low voice or were they deaf or far off that they could not hear neither so nor so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Scripture notion as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and audire signifie not only to bear but to understand also and obey such Children our Lord speaks unto Joh. 16.12 I have many things to say unto you but ye cannot bear them now and why not now Gods Commandments were heavy and they weak wherefore as when we ease a man of his burden we either diminish the burden or encrease his strength that bears it because not one jot of this burden of the Law must pass till all be fulfilled therefore in the very next words he promiseth them more strength to bear this burden Ye are not able to bear them now saith he howbeit when the Spirit of Truth is come he will guide you into all truth and then his Commandments are not heavy 1 Joh. 5.3 but his burden is light Matth. 11. so light that David could bear it running Psal 119.32 but to these it was in the mean time heavy Take an homely similitude some one of you Fathers
do that I am sure I may justly bear them record they most unjustly pluck away his means and maintenance from him Now good Lord are these the Giants in Religion the world so much talks of Are these the great supporters of the Truth Are these they that would be thought the tall grown men in Christ Why these are not so much as children unless such children as the Prophet calls infants of a span long Lam. 2.20 But as he who espying a fault in the child smote the father and spared the child So I confess these children are to be born withall they 'l mend when they have better learned Christ's humility At least they are rather to be pardoned than some of their Fathers are who have taught them that this is the measure of a perfect regenerate man namely for the spirit to rebel against the flesh and the flesh against the spirit which is the very same measure and scantling which the Apostle applyes unto these children in the Text Look I beseech you if it be not so Gal. 5.17 But we have more to say to these fathers than this For whereas it is a fit employment for the able and well-grown men in Christ to direct and instruct the novices to support these weaklings and to bear their burdens the manner of some is to lay more load upon them Alas poor children they are a burden unto themselves yet is not this the custom of our furious horsemen of Israel to drive like Jehu as if they were mad yea and to foam at the mouth withall and call it zeal And indeed a kind of zeal it is such as Esau's was Come saith he let us take our journey and let us go up and I will go before thee The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports over-much violence and vehemency for it may come as well of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ע And so Jacob understood him as appears by his answer fit for this purpose My Lord knoweth that the children are tender and the flocks and the herds with young are with me and if one should over-drive them one day all the flock would dye Let my Lord I pray thee pass over before his servant and I will lead on softly according as the cattle that go before me and the children be able to endure Or as it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pedetentim foot after foot according to the foot of the work before me and according to the foot of the children as the Margin hath it Alas good men they consider not that any man can strike an instrument even Asinus ad lyram but 't is only the skilful Musician that can touch it harmonically So any Minister can Jehu or Esau like drive on the flock of Christ but 't is a discreet Jacob only that drives them as they are able to go As the careful Nurse takes but step for step and applys her self to the easie pace of her little infant until it can go alone To these therefore this Text may be a bridle to stay their fury They are many of them children they have to deal withall But others there are to whom this Text may be a bridle nay a muzzle rather who being themselves but little children will yet presently forsooth start up and become fathers and be a begetting Children and teaching their Elders and drawing Disciples after them ere God knows they themselves have learned Bold ignorance how miraculously prodigal it is of that little oyl in the cruse which yet they conceive enough to fill not only their own puft up windy bladders but all the vessels that can be borrowed who dare even in their childhood be a clambering up into this and such like terrible Mount Gerizims to teach and bless Israel Wherefore no novice saith the Apostle that is no new believer so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports And the Syriack let him not be a child in his learning Let me advise such as these who will needs be Gods Ambassadors and run before they are sent as David counselled his Ambassadors whom he had sent to Hanun Go go for shame to Jericho to the schools of the Prophets till your beards be grown But we must not speak terrours only unto little Children These are capable also of Consolation And to say Truth they who are little ones indeed and in their tender age of grace and such in their own eyes too have no need of discouragements They are too too often wont to be dejected by the consideration of their gross ignorance and blindness their weaknesses and many failings But what if thou be blind and ignorant like a beast for knowledge yet art thou as one of those beasts which inhabit the heavenly Jerusalem Zach. 2.4 Though like a beast yet like a beast before thee saith David and I am always by thee Psal 73. What if thy failings be great What if thy sins be many We are wont to be indulgent and pardon the faults of children O but will God do so to me Will he yea and more also little child And therefore he hath commanded one of his chief Secretaries him who leaned upon his bosom and was acquainted with his secrets and knew his mind well and he hath written a consolatory Letter to this effect from him to thee that since thou art one of Christ's little ones and subject to many failings Therefore I write unto you little children namely to signifie thus much unto you that your sins are forgiven through his name Epist 1. Joh. 2.12 2. Christ was to be formed in the Galatians This is gravius dictum saith the Gloss But the Scripture speaks both ways both that believers are in Christ Rom. 12.5 and that Christ is in believers Col. 1.27 The Reason of this promiscuous and intercangeable use of the phrase I take to be that most thorough and most intimate union of Christ with the Church and the Church with Christ so that as we may speak indifferently of natural bodies conspiring into a mutual union one with other that the iron is in the fire or the fire in the iron that the water is in the wine or the wine in the water even so nay much rather may we say of this spiritual union of Christ with believers that Christ is in them and they in him that believers dwell in Christ and Christ dwells in believers Joh. 6.56 which is my warrant if in the handling of this point I sometimes use the one for the other Now if I could suspect the meanest Capacity present to entertain so gross a thought of Christ in this Text as to conceive him here to be understood according to his corporal and humane nature or according to his flesh I would rectifie such a ones apprehension and tell him That by Christ in this Text is meant his Divine Virtues Graces and Image and that he is here to be considered according to the Spirit of whom because there are three distinct
measures or Ages Childhood Youth or old Age as hath been shewn which of these three would our Apostle have to be formed in the Galatians certainly not the childhood or infancy of Christ that 's implyed to be formed in them when he calls them Little Children No no it was the perfect growth and age of Christ as much as can be attained unto in this life that the Apostle longed for and travelled in birth till Christ was so formed in them But because ab extremo ad extremum non pervenitur nisi per medium and of necessity we must be young before we be old howsoever our Apostle here primarily intend the man-age or perfect age of Christ to be formed in the Galatians yet must the young mans age preceding that old age here also be necessarily implyed and understood We must know therefore wherein principally both these consist what it is for Christ to be formed in the Galatians according to Youth or Old Age. 1. According to the Youth or young age Christ is formed in believers when these Children of light receive a greater measure of light from the Father of Lights and these weaklings receive a greater measure of strength from the Father Almighty than they had before in their Childhood and these two light and strength ye have sometime separate and apart in Scripture and sometime joyntly set down 1. Separate and apart so in Isa 2. which all men understand of Christ's Kingdom vers 5. Christ is called the light of the Lord and Isa 9. our first lesson on his birth day the great light which place the Evangelist quotes to that purpose Matth. 4.13 and interprets it of Christ That it might be fulfilled saith he which was spoken by Isaias the Prophet the people which sate in darkness saw a great light The Law was a light Prov. 6.23 unto children brought up under it Gal. 4. but Christ a great light unto those that are past a child To them which sate in the region and shadow of death light is sprung up Light was sown before for the Righteous Psal 97. but now it was sprung up 2. They receive a greater measure of strength for those who were before but babes in Christ and weaklings with Christ as St. Paul speaks in these Christ liveth by the power of God 2 Cor. 13. beside many such like testimonies to be understood of Christ in this Age Psal 71 17-89 But the most pregnant that I know and fittest for this purpose is Psal 110. which our Saviour expounds of himself Matth. 22.44 There the Psalmist calls the time of Christ's youth the day of his power the words are remarkable and well turned by our Translators vers 3. Thy people shall be willing in the day of thy power thou hast the dew of thy youth 2. Because light and strength are Vertues issuing out of him at once into those in whom he is formed ye have them both also joyntly set down Thou art the God of my strength O send out thy light Psal 43.2 and the Lord is a sun and a shield Psal 84.11 the horn or strength of David and the lamp or light of Gods anointed Psal 132.17 which old Zachary understood of Christ Luk. 1.69 The Apostle makes all plain 1 Cor. 1.24 Jesus Christ saith he is the power of God and the wisdom of God This light and strength are sometimes contracted and artificially woven into one phrase so in Psal 19. which St. Paul quotes for the preaching of Christ Rom. 10. Christ is called the Sun which is likened to a Giant or strong man to run his course and he appears to John as the Sun shining in his strength Apoc. 1.16 St. Paul coucheth both as closely Rom. 13.12 Put on saith he the armour of light what 's that lest we should mistake him he tells us what he means vers 14. Put on saith he the Lord Jesus Christ Having brought this light and strength or the strength of this light into so narrow a room and as it were contracted the beams of the Sun of Righteousness unto a Cone ye may look for some effects of both in us This light therefore reproves and guides believers 1. It reproves them for whatsoever is reproved is reproved by the light wherefore Vbi clarum manè fenestras intrat when the light enters the sluggards windows it rouzeth him and saith Awake thou that sleepest and arise from the dead and Christ shall give thee light And it reproves them of a twofold darkness 1. of Errour 1 Pet. 2.25 2. of Ignorance and that 1. meerly privative as that of the two Disciples Luk. 24. 2. wayward and untoward as that of the Athenians Act. 17.27 2. It guides believers also into the wayes of life for this was that light which led the Israelites according to the flesh thorough the wilderness into the Land of Promise and the very same which God thereby typically promised should lead his Israel according to the Spirit through the wilderness of this world into the heavenly Canaan And in express terms He that hath mercy on them shall lead them and by the springs of water the water of life shall he guide them Isa 49.10 for the performance of the promise saith old Zachary and thorough the same tender mercies of our God Christ the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death and to guide our feet into the wayes of peace Luk. 1.78 79. The power and strength of Christ in believers is seen both in the deliverance of them from enemies and enabling them to do the will of God as Nehemiah furnished his workmen both with swords to fight and with tools to build The power of Christ in the deliverance of them from enemies is exercised about the enemies of believers and about believers themselves The enemies of believers are Sin Condemnation Hell Death Satan set down in Scripture as Military Forces are in History sometimes their Captains sometimes his Army named and sometimes both all these the power of Christ the Captain of our Salvation overcomes binds disarms spoils and kills in us thus he breaks in us the Serpents head Gen. 3. Thus he treads Satan under the Saints feet Rom. 16. Thus the stronger man enters the strong mans house binds him and takes away his armour from him wherein he trusted Luk. 11.22 Thus he spoils principalities and powers and triumphs over them all Col. 2.15 Thus he becomes the death of death it self and all this is the power of Christs death in us for he triumphs over all his enemies in his Cross Col. 2.15 For whereas the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him who had the power of death that is the Devil This Divine Power is exercised about believers themselves loosing these children from the bands of Satan in whose hearts he had bound up foolishness
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
arise in the heart Thus our Saviour executing his prophetical office spake to his Disciples as they were able to hear 2. There is a perversness and disorder in the Childs will and affections Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth such a Child qui nunc incipit lallare to learn the word the nurse useth to bring it to sleep lullaby as also perversness And therefore God by his Prophets dealt with them as we with children Iniquity is bound up in the heart of a child and the rod of correction bringeth it out Psal 94. thou correctest in thy law Heb. 12. whereby we become to be partakers of his holiness Gods purpose therefore being to make men partakers of his Divine Nature which could not be all at once but as they departed from the iniquity which they had lived in He imparted his Righteousness and Holiness to them as they departed from their unrighteousness and unholiness till at length all corruption being wrought out they become partakers of the divine nature 2 Pet. 1. Observ Prophecie is but an imperfect thing and a part of that which is the whole For Christ and his Kingdom comprehends all Wisdom all Power all Virtue all Light all Joy all Fulness Joh. 11.8.9 Ephes 3.18 19. All the fulness of God Joh. 1.16 Col. 1.19 God himself is the fulness and perfection it self but to have this or that reveiled from God and to be able to declare it and reveil it again unto men is but a piece or part of that Fulness and Perfection So that had any one of the Prophets attained to the fulness of God and been brought to the Kingdom of heaven yet what he himself should speak to men or God speak to men by him is not the Fulness it self but an imperfect work And albeit he had received that inexhausted fountain of living waters of which our Saviour speaks Job 9. And out of his belly did flow rivers of living waters Joh. 7. Yet were these Rivers but imperfect for as the Streams how plentifully soever they flow yet are they but Streams and not the Fountain it self So though the Prophets spake the Oracles of God to the instruction and reformation of men yet were they all finite and imperfect And the reason is they are finite and imperfect who receive them Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the measure of him that receives it Learn from hence the duty of a good Evangelical Prophet to imitate God himself who spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parts Christ who spake as they were able to hear not to speak all at once Hence it is that to Prophesie is expounded by dropping the word Amos 17.16 to pour out the word by drops by little and little as the Vessel whereinto it is poured is able to receive it For a prudent Teacher ought to drop not to pour the Word all out at once for as he who pours water into a narrow mouthed Vessel if he pour all at once Operam aquam perdit he looseth both his labour and his liquour if he drops it it mollifieth and pierceth even the very stones Gutta cavat lapidem non vi sed saepe cadendo The falling drops will pierce a stone Not all at once but one by one This Moses well knew Deut. 32.2 This they well know who educate youth precept upon precept line upon line Isidore Hispalensis ingenio tardiore ligati labore studiis incumbent c. à Lapid in Amos 7.16 This is the Character of a Wise man Prov. 29.11 This prudency is observable in Abigail 1 Sam. 25.36 37. respectu temporis in respect of time in Elihu respectu personarum in respect of persons Job 32. In Discipulis respectu loci in the Disciples in respect of place Matth. 13.36 Ministris in the ministers Matth. 7. 1 Cor. 3.1 2. Objection Act. 20. How then do they deliver the whole counsel Many truths to some men are necessarily unknown because they are unworthy to receive them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth multiplicity of parts many parts The Syriack turns it all parts So that the point is God spake unto the Fathers by the Prophets in many parts Thus the Spirit of Wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapi. 7.22 1. The Reason of this in respect of God is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manifold wisdom of God Ephes 3.10 which cannot be voiced all at once but by many parts Rom. 11.25 1 Cor. 15.51 2 Thess 2.8 Matth. 13.17 1 Pet. 1.11 12. Rom. 8. 2. In respect of men is their fall into many inventions Ecclus. 7.29 And therefore had they great need to be recovered out of them by many parts of the Divine Wisdom There are the seeds of all plants scattered in the earth and therefore the Sun sends his beams and his rain falls his doctrine drops like the rain Observ 1. The Lord hath many secrets and mysteries to reveil unto his servants the Prophets There are many and several parts as it were of Gods Wisdom even of that which is to be communicated unto men Innumerable treasures of Wisdom hidden in Christ Col. 2.2 3. Dan. 2.28 29 46. There are mysteries of the kingdom of God Matth. 23.11 Mysteries of the royal law or law of the kingdom Jam. 2.8 c. Observ 2. Though the Lord reveiled things necessary to Salvation unto Moses Deut. 29.29 and consequently to others of the Prophets yet he reveiled not all his heavenly truths concerning his works past or to come at one time or to one man but by degrees according to his own will and pleasure Numb 12.7 8. But in process of time the longer the more and as any Prophet was more capable and foreseen of God to be more faithful So he communicated the more unto him as the day is enlightned by degrees and as the Church grew from infancy to youth and from youth to old age Gal. 4.1 2. And as the people were more able to bear for all ages could not bear all things Gal. 4.1 2. Joh. 16.12 13. Job 6.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After many several sorts and manners either in or unto the Prophets or by the Prophets to the people In the first notion we must understand that generally the Oracles of God were of four sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the first Temple 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains the holy Scriptures written by the Spirit of God which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagiographa holy writings 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prophecie which ended with Haggai Zachary and Malachy in the second Temple 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was heard after prophecie was ceased among the Jews in the time of the second Temple such was that Matth. 17.5 Hic est filius meus dilectus This is my beloved Son That to Paul Saul Saul why persecutest thou me Act. And that to Christ Joh. 12. I have glorified
when she shall be spoken of If she be a wall we will build upon her a Palace of Silver if she be a door we will enclose her with boards of Cedar If she be a wall This is the speech of Michael the Prince of Israel Chald. Parah A Palace or a Castle or Tower of Silver pure excellent and durable adorned with the Graces of Gods Spirit c. and strength and power against temptation that She may he an habitation of God through the Spirit Eph. 2.22 This Timuath Sarah was a City ill built and out of repair which Joshuah re-edified by which is signified what is dayly done in us by the true Jesus the Son of God when he takes place in our Souls he builds us up and repairs in us the old wast places Esay 58.12 and 61.4 Origen in locum Si darem locum filio Dei in me acceptum locum à me in anima mea Dominus Jesus aedificaret eum adornaret faceret in eo muros inexpugnabiles turres excelsas aedificaret in me mansionem si mererer dignum se patre John 14.23 Though it be a dark foul and defaced Image yet yield it unto Christ and he will make it bright and glorious like himself beautiful and glorious like the Sun Thus that which Joshuah 19.49 and 50. and 24.30 is called Timnath-Serah the Image of corruption Judges 2. Verese 9. is called Timnath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis the Image of the Sun a bright and glorious Image the Image of the Son of Righteousness 2 Cor. 3.17 18. Sign Whether we have yielded up unto Christ our selves for his Inheritance Vide Notes in Rom. 13.1 Means Deut. 20.16 Of the Cities which the Lord giveth thee for an inheritance thou shalt leave nothing alive that breatheth c. And thus Joshuah dealt with the Canaanites Joshua 11.11 14. He destroyed all that breathed and so must we deal with all sin that breatheth in us As for example it is not enough for us to abstain from all outward acts of wrath perhaps we may be terrified from them by fear either of some imminent danger or the Judgment to come but this is not enough we must destroy the first motions unto anger which breath in us The like is to be understood of Concupiscence vain fear vain joy vain hope c. Thus Psalm 137. Blessed shall he be that taketh parvulos tuos allidit ad Petram The little ones of Babylon are the evil thoughts and motions which trouble and confound our heart so Babylon signifieth confusion Blessed shall he be that dasheth these little ones against the stone against the Rock Christ 1 Cor. 10. Thus we serve Babylon as Babylon hath served us Psalm 137.8.9 Jerem. 50.29 Apoc. 18.6 How is that Babylon endeavours to kill in us whatsoever breatheth toward God every good inspiration from God and toward God Gal. 5.17 Babylon Confusion destroyeth in us Thus Cain who laid the Foundation of the Devils City he destroyed Abel which signifieth a breath Thus must we deal with the little ones of Babylon Matth. 23.35 And the reason is in our common Law even such a little one left in an house hinders the intire possession of it can we allow our selves in such motions unto sin yet presume that Christ will take intire possession of us Especially remove custom in sin Consuetudo saith Bracton est longa possessio quae tollit actionem vero Domino Thus we must empty the house of all that ever breatheth that Christ may take the intire possession of us yet here we must have a principal care lest Satan over-reach us and hold possession then of us when we hope we are most free for when we have cleansed our selves from the pollution of the flesh and emptied our selves of carnal lusts which make men infamous in the esteem of the world we think our selves secure but the danger then is the greatest lest we be surprized and possessed with spiritual pride than which there is no greater sin when a man ascribes Holiness to himself by his own works and by them exalts and extols himself This last errour is worse than the first Matthew 12.43 44 45. The means to repel these assaults is to deny them Deny ungodliness and worldly lusts the Devil himself then flies from us when he is resisted James 4.7 Yea though a roaring lion 1 Pet. 5.9 So that if we lose possession we have none to accuse but our selves The lusts of your Father ye will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.44 If we resist them they are the Devils lusts not ours Sign All men are ruled by one Spirit or other good or evil and if good either a preparative Spirit which is called the Spirit of bondage and fear Rom. 8.15 or the Spirit of Adoption which accomplisheth the work of that preparative Spirit and this is called the Spirit of God and the Spirit of Christ David calls it the Holy and Princely Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 51. Establish me with thy Princely Spirit and this is the Spirit of Christ the Spirit of the Heir who ought to rule in us the Spirit of the true Isaac the Spirit of him who is born of the free woman Now according to this difference of Spirits we may discern whether the true Heir hath taken possession of us yea or no For not only his Spirit but the servile Spirits also strive to take possession of us Thus Ishmael derided Isaac the true Heir Abraham himself having as yet no other Issue even when he had the promise of the true Heir desired O that Ishmael might live in thy sight Gen. 17.18 Ishmael is from the spirit of bondage Gal. 4.24 which doth good and abstains from evil only for fear of punishment we read also of another servant which Abraham had Eeliezar Gen. 15.2 a servile Spirit also but of better condition than that of â—â—â—â—ael a mercenary servant who doth what he doth for his hire and hope of reward and Alâ—â—â—â— thought that Eliezar should have been his Heir Gen. 15.3 But indeed neither of the two no â—â—â—mael the Son of bondage nor Eliezar the Hireling may be Abraham's Heir He shall not be thine Heir saith God Gen. 15.4 for cast out the bond-woman with her son saith Sarah and God confirms it Gen. 21.10 11 12. And the Apostle makes use of it to our purpose in hand Gal. 4. who must then be the Heir Isaac the seed of the free woman the true Isaac which signifieth laughter and joy and this true Isaac is then born in us when we perform obedience from a willing and cheerful mind and with joy and gladness The Philosopher stumbled upon this Mystery Ethic. 2. that Christ was born hominibus bonae voluntatis Luke 2. And thy people shall be willing in the day of thy power Psalm 110.3 Now Beloved if we perform obedience out of a slavish fear or out of a mercenary hope the true Heir hath not
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
Pet. 4.14 The Lord shall be unto thee an everlasting light and thy God thy Glory Esay 60.19 2. The consideration of this should raise our highest thoughts concerning our God when ever we approach unto him in any of his Ordinances as Prayer Meditation hearing his word receiving the Sacrament he is the God of Glory with whom we have now to do And therefore we must then especially leave off all our worldly thoughts otherwise lawful as Abraham when he went up to Mount Moriah to offer Sacrifice he left his Servants and his Ass behind him Gen. 22.5 Much more must we then and always relinquish our sinful thoughts and actions As Jacob Gen. 35. Being to go up to Bethel and build an Altar and offer a Sacrifice there he purged his Houshold of their strange Gods and buried their Idols under an Oak never to rise up again Even thus must we do when we approach unto our God purge our selves from the pollution of Idols the Idols in our hearts Ezek. 14. and bury them in forgetfulness never to remember them again and raise our thoughts to a pitch worthy that action we are now about as in the receiving of the Lords Supper we are admonished to lift up our hearts Why We have to do with the great God the God of Glory 2. It discovers the nature of Christ He is Light Brightness and Clearness as the Sun among the Stars as Gold among the Metals Matth. 17.2 John 1.4 5. In him was life and the life was the light of men and the light shined in darkness Prov. 11.5 1 Tim. 6.16 He dwells in that light which no man can approach unto 1 John 1.3 4. If Christ be light we shall discern whether he be in us yea or no In thy light we shall see light Psalm 36.9 Matth. 24.26 27. The light of the day cannot be hid but manifests it self and all other things John 1.14 It is discovered by orderly walking if Christ be in you the body is dead Zach. 2.10 11. If our Gospel be hid 't is hid from them that perish He must needs discover all secret things even the hidden things of darkness 1 Cor. 4.5 He hath told me all that ever I did Is not this the Christ John 4.29 Whatsoever discovers is light as a light brought into a room discovers all things which were there before This is the right Judge It is a small thing to be judged of you or of mans day If he be the true light then he must needs destroy Antichrist 2 Thess 2.8 Esay 11.4 2. In a relative consideration this discovers the nature of God the Father He is a Father of Lights i. e. not only of understanding reason fancy and sense but the Father of the great Light Christ Eph. 1.17 And the Father of all his Saints who shine as Lights in the world Phil. This consideration may regulate all our actions for the end prescribes the measure to all the means in order thereunto and Gods Glory being the utmost and very last end of all our actions the consideration of it fits and squares all and every one of our actions and sets them all in due order and proportion thereunto and this indeed is the end of our Predestination and Election Eph. 1.4 5 6 and Verse 11. We are predestinated according to the purpose of him who worketh all things according to the counsel of his own will that we should be to the praise of his Glory So that all the actions that swerve from or are thwart or come short of this end they are truly and properly sinful for sin is properly a swerving from the due end so all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pecco signifie Thus the Priest and the people ordained for this end and missing of it are good for nothing So that This is a ground of just reproof to many of us to the Minister if he aim at his own lucre or Praise ostentation of wit or Learning not the Salvation of his peoples Souls to the Glory of God ye have a notable place for this Malach. 2.1 9. Exhort To give God his Glory to acknowledge the eminency of his attributes and works in others in ourselves all Glory is his own and he will not part with it to another This we may do two ways Objectively or Formally 1. Objectively when whatsoever is excellent and eminent in the creature we acknowledge more eminent and excellent in God 2. Formally or efficienter when we set forth his Glory in our selves 1. Objectively Thus when we see either beauty or strength we raise from thence the Glory of God Thus O how much more beautiful is he who put this beauty upon the creature as he saith he did Ezech. 16. When we see any strength O how much more strength is in the God of power Thou art the Glory of their strength Psalm 89.17 When we see the wisdom of the creature or other excellency O how much more wise is the only wise God thus Abraham glorified Gods power The like we may say of Riches which many make their Glory their God Jerem 9.23 Amos 6.13 When the Ark of God was shaken 2 Sam. 6.6 Vzza put to his hand and dyed for it so many will try to bear up the Ark but not by might nor by power but by my Spirit saith the Lord God will have the Glory of it 2. This also may be done Formally or by way of efficiency when we order all our actions unto the Glory of God Whether ye eat or drink and whatsoever ye do do all to the Glory of God 1 Cor. 10.31 There are many promises of a Golden Age in the the Old Testament That all the people shall be righteous Esay 60.21 All the earth shall be filled with his glory Numb All taught of God Esay Heb. 8. They shall beat their swords into plough-shares and their spears into pruning hooks Matth. 4. Nation shall not rise up against nation and they shall learn war no more that they shall live every one under his own vine and under his own fig tree for the mouth of the Lord of hosts hath spoken it that the wolf shall dwell with the lamb Esay 11. And all these promises are to be fulfilled in these last days But he who shall hope they will be fulfilled he shall be accounted almost a mad man by the blind world Certainly God is as true in these promises as in any other he hath made or else these have been heretofore or else they shall be For all the earth shall be full of the knowledge of the Lord. If any say these have been let him tell the time if he say in the Apostles time that continued not nor was it universal such as this must be for all the earth shall be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 Numb 14.21 If any say that it is performed in our time it will seem a strange peace when plough-shares are
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly â—â—ft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
Prophet doth that Jerusalem is ruined and Judah is faln Esay 3. and that the God of Order is highly displeased with us 2. That the Orders and Degrees of Ministers in the Old Testament was not only of Divine Institution but also a lively resemblance of spiritual and heavenly things as Moses had a command from God to ordain all things according to the Pattern shewn to him in the mount Heb. 8.5 3. That the Orders and Degrees of Ministers in the New Testament mentioned and recommended by the Apostles seem both to represent the Divine Orders and Degrees among the Angels and to be of no inferiour Institution to that in the Law We read of three sorts of Ministers distinct in degrees one from another 1. There were inferiour Elders and Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain These were ministerial Levites of the lowest form 2. There were superintendent Bishops such as Timothy himself was at Ephesus and Titus in Creet These answer the Priests in the Old Testament and the Angels called Principalities and Powers 3. And there were higher than these superintendent Bishops who had power to ordain and set up the Bishops of the second Classis or Order and such were the Apostles themselves for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Tim. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sence Paul called Peter James and John those who were of the chief reputation and pillars Gal. 2.1 9. So that the name of Ecclesiastical Hierarchy is both memorable for Antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who sometimes have unworthily intruded themselves or have been by men by undue means advanced thereunto and arrogated honours to themselves I speak of the Orders and Degrees themselves found both in the Old and New Testament Those Orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 Eph. 4.11 12. We read of divers Orders whereof the first three Apostles Prophets and Evangelists are by some godly and judicions Divines made all one for whosoever is an Apostle or hath seen Jesus Christ in the Spirit by which then Paul asserts and approves his own Apostleship he must needs be a right Prophet and a true Evangelist The other two may be reduced to the other two subordinate sorts of Ministers Whereof our Lord said He that is great among you let him be your minister Matth. 20.26 Greatest among you shall be your servant Matth. 23.11 Great therefore and greatest there are among Christian Ministers but he that is greater and greatest hath the greatest burden What a speech was that of Paul 2 Cor. 12.15 I seek not yours but you and I will gladly spend and be spent for your souls Observ 4. That God doth use to speak unto the Angels as 2 Sam. 24.16 The Lord saith to the Angel that destroyed the people it is enough stay now thine hand The Lord hath his Spirits created for vengeance Ecclus 39.28 O that he would command his Angel to cease from punishing our Jerusalem He hath his slaughtering Angels one Angel slew 185000 Assyrians All the first born of Egypt by the way of the North Idolatry entred Ezechiel 8.5 by the same way the judgement came chap. 9.2 Ezechiel 9 1-4 before the destroying Angels go forth to make slaughter he gives command to one cloathed in Linnen to go through the midst of the City to set a mark upon the foreheads of the men that sigh and cry for all the abominations done in the midst thereof Rom. 5.12 Gen. 4.7 few of them vers 11. soon done Dan. 8.16 I heard a mans voice between the banks of Ulai which called and said Gabriel make this man understand the vision Revel 1. God sent and signified things that must shortly come to pass by his Angels unto his servant John Observ 5. Though Paul and other Prophets and Apostles are but of yesterday in comparison of the Angels and though with their bodies they live upon the earth yet they in many things know what God hath said or not said unto the Angels before their time 1. Because many of these things are written 2. Because God and the Angels themselves by the appointment of God oftentimes reveal such things unto them Thus Moses wrote of the Creation and all things recorded in the Pentateuch above 2000 years before he was born Act. 23.9 the Pharisees said of Paul If a Spirit or an Angel hath spoken unto him 3. There are some things which God could not speak to the Angels at any time as this in the Text Thou art my Son c. because these are not true of any but of Jesus Christ And he is God that cannot lye and therefore could not speak them to any created Angel that 's an honour peculiar unto the Son of God the great Angel of the Covenant Consol Are there so many kinds so many degrees of Angels what is that to me if I have but only one deputed unto me Though some be of that judgement that every man hath his own personal assisting Angel yet that hinders not but that an Army of Angels watch over thee if thou be one that makest the Lord thy refuge and habitation Psal 91.10 11 12. How many kinds how many degrees or orders soever there are yet they are all for the guard and preservation of the Saints For as there are certain Ministers deputed unto certain Churches as the Angel of the Church of Ephesus of Smyrna of Pergamus c. Revel 2. and 3. yet all are yours saith the Apostle 1 Cor. 3.2 So though there be divers kinds and degrees of Angels yet they are all ministring Spirits sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 Psal 68.18 The chariots of God are twenty thousand even thousands of angels and the Lord is in the midst of them as in the holy place of Sinai The Lord open our eyes as he opened the Prophets servants and we shall then see that there are more for us than there are against us Let it be ground of Exhortation unto us how many soever they are they are all ministring Spirits unto God ye angels of his that do his pleasure Psal 103.20 21. How much more ought we to be ministers and serviceable unto our God who pray Thy will be done in earth as it is in heaven 2. The honour of eternal Sonship is denyed unto the Angels In this first Testimony the Lord 1. Owns his Son Thou art my Son 2. The Lord gives a reason of this owning him This day have I begotten thee The Testimony is taken out of Psal 2. This Psalm was a Prophecie of Christ and principally if not solely meant of him
the Angel in whom the name and nature of God is 2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all the world 3. Ratione influentiae in Creaturam Revel 4.11 Thou art worthy to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created So we may read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author and begetter of all the creatures Col. 1.15 Revel 5.11 12 13. it's the homage due unto the Creator 4. Or if we read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first born or born before all the creatures all the Privileges and Royalties of the first born accrue to him Vide ante in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in all things he hath the preheminence Hence is a fourfold ground of worship due from all the Angels unto Christ 1. Superiority 2. As their Lord and judge of all the worlds 3. As their Creator it 's the homage of the Creature 4. As the Sons of God so the Angels owe this homage unto the first born 5. Add the command He saith let all the Angels worship him If the Angels must worship him then how much more men If all yea the greatest of the Angels Cherubims Seraphims Thrones Dominions c. How much more the greatest of men as Kings and Judges of the earth Psalm The Angels of God Whether is this added for distinction of the good Angels from the bad We read of good and evil Angels the good Angels may be said to be the Angels of God the evil Angels the Angels of the Devil So we read of the Devil and his Angels Matth. Revel Yet even the Devil and his Angels are at the command of Christ and under his power as appears by his frequent ejection and dispossessing of them yea the same power he gave to his Apostles and Disciples But the Angels of God may be here understood the mightiest and highest Angels for the name of God being added unto any creature imports the greatest eminency of it so we read of the mountain of God i. e. a very great mountain Cedars of God weapons mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through God Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added And let all the Angels of God worship him This is not extant Psalm 97.7 but word for word Deut. 32.43 The like we shall observe elsewhere Et in semine tuo benedicentur omnes gentes Rom. 3. Et Episcopatum ejus accipiat alter Acts 1. Et cum iniquis reputatus est Mark 15. Et contra omnes docibiles Dei John 6. Et qui sitit veniat Revel 22. All the tacks were made against the loops Exod. 26. One for the other one Tabernacle so one word and Scripture fitted to another one will of God Vide quinque impedimenta Reprehend Those who take Scripture without Coherence fundamentum Dei stat firmum c. Hence we may negatively collect the superlative greatness and eminency of Christ the greatest of men is inferiour to the least Angel for it is said of our Saviour that he was made a little lower than the Angels but the greatest is inferiour to Christ Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come an argument of the greatest engagement we have to him This eminency of Christ was shadowed out in Jacob who obtained the Birth-right Gen. 27.29 Let people serve thee and nations worship thee 't is the word in the Text where the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime signifies Angels Be Lord over thy Brethren and let thy mothers sons bow down to thee This was more notably figured in Jacob's eldest son Joseph for so Jacob made him his first born the only son of his age 1 Chron. 5.12 Gen. 37.7 This is the harvest which is the end of the world Matth. 13.39 Psalm 126.5 6. Revel 14.15 When that which was foretold and shadowed in the beginning begins to be fulfilled they who think this was fulfilled when Joseph's Brethren bowed down to him Gen. 42. come far short of the Type Joseph is a Type of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born of many brethren Rom. 8.29 as will appear if ye please to compare Gen. 41.38 46. The spirit of God in him without measure Verse 38. He openeth the Mysteries Revel 5.5.9 12. Over the house of God Verse 40. All thy mothers children all my people kiss i. e. worship and adore him or be ruled and obey as the Chaldee only in the Throne i. e. according to the dispensation of three persons my Father is greater than I thus he rode in the second Chariot Abrec Verse 43. Father and Prince as Rec in the Syriac according to Rex in Latine everlasting father Esay 9. King of Kings and Lord of Lords or else as we turn it bow the knee Phil. 2. Verse 44. Without thee c. Without me ye can do nothing John 15. Verse 45. Zapnath Phaneah which as Jerom turns the word is the Saviour of the world Verse 46. At that age the Levites likewise Numb 4.2 our Saviour began his Administration Luke 3.23 and David his Reign 2 Sam. 5.4 Observ Christs works of Redemption renewing and quickning us c. are so glorious in themselves and so honourable unto Christ that not only men but Angels yea all the Angels of God are called upon to worship and adore him for them Such things as even the Angels desire to look into 1 Pet. 1.12 and therefore Dan. 12.6 One cries to the man cloathed in linnen how long shall it be to the end of these wonders Reprov Reprove those who honour not Christ him whom all the Angels think worthy of their honour and worship Do we consider whom we dishonour What is he but the wisdom righteousness power holiness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eay 37.22 23. Even the holy one of Israel This is that which we worship without us what is that which aws us that we dare not sin when a child is present Maxima debetur puero reverentia the child hath yet the innocency and simplicity of Jesus Christ in him which strikes a fear and reverence in us Herod feared John the reason because he was a just man the presence of some eminent Saint strikes the swearer dumb silenceth the vain prater O Beloved there is one in us whom we know not even he whom all the Angels of God worship he requires of us all worship and service kiss the Son him we have neglected he hath called for our worship and we put him off with a few outward Ordinances The Lord requires such a worship of us as 't is impossible wicked men and hypocrites should counterfeit Consol Unto the weak Spirit in these perilous times thou worship'st him whom all the Angels worship and serve look not upon thine
makes a chearful countenance Prov. 15.13 whereas by the sadness of the countenance the heart is made bitter Eccles 7.3 The Spirit of God in the heart rendring the hidden man of the heart chearful both the inward and outward countenance is made chearful 4. Who are these fellows of Christ Kings Priests and Prophets who also partake of the same Spirit and are anointed with it indeed all Christians who are made Kings and Priests unto God the Father so saith Tertullian Christianus quantum interpretatio est de Vnctione deducitur Tertul. in Apol. Christ partakes of two Natures the Divine and Humane Therefore he hath Two kinds of Fellows 1. In the Divine Nature 2. In the Humane Nature 1. In the Divine Nature Zach. 13.7 God the Father permitting power over the Son saith Awake O sword against my shepherd and against that man that is my fellow smite the shepherd and the sheep shall be scattered Matth. 26.31 2. In the Humane Nature Heb. 2.14 Forasmuch as the children were partakers of flesh and blood he also took part of the same 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine Nature To anoint is to make a King or Priest or Prophet The trees went forth to anoint a King Chal. to make a King Judg. 9.8 Isa 61.1 The Lord hath anointed me Chal. ordained me The Reason 1. In regard of God the Father He had decreed this Unction wherewithall he would inaugurate his Son and make him King Psal 2.6 what we read I have set my King is in the Original I have anointed my King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Prince an anointed one Mich. 5.5 Then what is wont to follow Inauguration and Authorizing a King vers 7. ye have the publication of the Decree and Proclamation made of it I will declare the decree This Unction however one and the same yet was imparted unto Christ at three several times for besides Prov. 8.23 He was anointed from everlasting yet in the dayes of his flesh we read of a triple Unction 1. In the womb Luk. 1.35 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee 2. At his Baptism Luk. 3.22 The Holy Ghost descended in a bodily shape like a Dove upon him 3. After his Ascension when he received the fulness of the Spirit Act. 2.33 And this was typified by the threefold Unction of David 1. In his Fathers house privately 1 Sam. 16.13 2. In Hebron by the Tribe of Judah 2 Sam. 2.4 3. By all the Tribes assembled together 2 Sam. 5.3 2. In regard of Christ himself His person is most worthy and deserved his Unction which is the reason in the Text He loved Righteousness c. 3. In regard of the oyl of gladness it self it was proper only unto Christ and those to whom he would communicate it This was figured Exod. 30. by that precious ointment vers 30.33 This was to be imparted unto Aaron because his Sons a figure of Christs Priesthood and with this the Kings also were anointed 4. In regard of the end Act. 2.33 and 10.38 and hence appears 5. The reason why above his fellows He is the head whence the Unction descends Psal 133. as all the Senses are in the head so the Spirit and all the Spiritual Senses are in Christ as for the inferiour members they are not capable of the same measure 6. A Reason in regard of gladness which is the effect of this Unction Fear and Grief are contracting passions joy dilates and enlargeth the heart Observ 1. Behold then all the persons of the holy and blessed Trinity meet together in the Church 1. God the Father God even thy God it was spoken to the Son 2. God the Son He hath anointed thee the Son 3. With the oyl of gladness that 's the holy Spirit 4. Above thy fellows There 's the Church partaking of this Unction Behold also the oeconomy and dispensation of the persons 1. God the Father he anoints 2. The Son is anointed and 3. The holy Spirit is the Oyl or Unction And this Unction is dispensed from the Father by the Son to the Church Ye have the same method Act. 2.33 Jesus having received of the Father the Promise of the Holy Spirit hath shed forth this which ye now see and hear The like Titus 3.5 6. God the Father hath shed the Holy Ghost upon us abundantly through Jesus Christ our Saviour Observ 2. Jesus is the Christ This was the subject of the Apostles preaching Joh. 20.31 That ye may believe that Jesus is Christ So Paul preached Christ Act. 9.22 and 17.3 Paul at Thessalonica proved and alledged that Christ must needs have suffered and risen again and that this Jesus which I preach unto you is Christ And by this name Christ Kings are very often called in the Old Testament which we render Anointed in our English And if Kings were called Anointed ones and Gods Anointed as Saul was and David and Solomon and Cyrus Isa 41.1 and others who were not all Anointed with the Holy Spirit and if so yet in measure and but types of him and Anointed by men how much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought Jesus the Son of God to be stiled the Messiah the Christ who is the substance and truth of all these shadows and types who was anointed with the Spirit and that beyond measure Joh. 3.34 and that not by men but by God God even thy God c. Thy Name is an ointment poured forth This is that name which is an ointment poured forth there 's an elegancy in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.3 And being poured forth 't is not a sound but a Doctrine the Law of Christ the Law of the Spirit of Life So that with Isai 42.21 The Gentiles shall trust in his name and Paul bare his Name when he expressed in his Life the fruits of the Spirit and preached the Gospel Act. 9.15 And the odour and sweet savour of the Apostles preaching especially St. Pauls 't is like that of the box of ointment Mark 14.3 which being broken and poured forth filled the whole house with the savour of it This being poured forth proves an oyl of gladness both to the Preachers as 2 Cor. 2.14 Blessed be God who alwayes maketh us triumph in Christ and maketh manifest the favour of his knowledge by us in every place and to the Hearers who are anointed with the oyl of joy and hence are called Christians i. e. Anointed Ones Observ 3. See another broad difference between the greatest earthly Monarchs Anointed Ones and the great Messiah the Christ Jesus Christ was anointed with the oyl of joy so were not nor are Kings and Princes True it is they often enjoy their pleasures but 't is only for a time and these often and often interrupted with cares and crosses and sorrows If they be longer time enjoyed yet death puts an end to them and the fear of
the Soul or Body or both either in this world or the other so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Psal 90.1 and 81.1.93.1 2. The Lord reigneth the world also is established c. Isa 57.15 Hebr. 12.22 23 24. Object But if this world be inhabited already how then is it said to be to come this is not to be understood as if it were not now but so to be understood in regard of us to whom it is not fully known and to whom it is future or to come 1 Joh. 3.1 2. So the Jewes distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of us In respect of this he saith that he will make this world Isai 51.16 That I may plant the heavens and lay the foundations of earth and say unto Sion Thou art my people 1. Reason why there must be a world to come the Lord testifieth it Isai 45.18 He formed it to be inhabited c. He speaks there of the new earth Confer vers 17. 2. God the Father hath for this end sent his Son who accordingly hath given himself for our sins that he might deliver us from this world and therefore there must remain another world wherein he will enstate us Gal. 1.4 3. God hath promised this new world and hath caused us to expect it and wait for it and therefore because he hath promised it he is just to make good his promise and so just that he will not make us hope or expect it in vain 2 Pet. 3.13 We according to his promise lâ—ok for new heavens and a new earth wherein dwelâ—eth Righteousness 4. As there is and hath been a world of iniquity wherein ungodly men and the Prince of this world hath born sway so in reason there must be a world of Righteousness a world wherein the Saints of the most high shall take the kingdom Dan. Wherein God himself shall rule without disturbance there shall be a world wherein the poor in spirit shall have the kingdom of heaven which in mean time is promised unto them When the mourners shall be comforted when the meek shall inherit the earth when they who hunger and thirst after righteousness shall be filled when the merciful shall obtain mercy Observ 1. The blessed State is not an house alone though called so in regard of Gods Houshold Joh. 14.1 2. but it is a City Heb. 11. a Country a Kingdom a world Rom. 4.13 Observ 2. The difference of the present world and that to come See Notes on Rom. 15.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Singular comfort unto faithful and obedient men of whom this present evil world is not worthy there is a world to come whereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king immortal 1 Tim. 1.17 Will think them worthy Luk. 20.35 But alas I am intangled with this present evil world the lusts of the flesh c. all that are in the world Is not the Lord Jesus Christ reveiled that he may save us from this present evil world Gal. 1.4 Joh. 14.1 2. Repreh 1. Those who live after the guise of this wicked world not considering that there is a world to come Such are they who care only that there bodies be preserved See Notes on Hebrews 1. By whom he made the worlds Repreh 2. Those that live in the Devils world See Notes as above Heb. 2.5 Of the world to come the Apostles speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of which we speak the old interlineary Gloss explains of Christ Thus Non subjecit Angelis orbem terrae futurum subditum ei de quo loquimur i. e. Christo put in subjection the world to come which is subject unto him of whom we speak But this is a manifest mistake of the gender which in the Greek is faeminine and hath reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then the question where doth the Apostle speak of the world to come Chrysostom refers to the former Chapt. vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And many follow this exposition Others rather as Marlorat refers this to Heb. 1.2 Others yet make the words contain in them enallage temporis of which we speak i. e. of which we shall speak viz. in the next Testimony But surely that of Chrysostom and Marlorat is more probable And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have spoken which is very true and yet we may add many other places for indeed where doth not this Apostle and other Apostles also speak of the world to come And therefore Oecumenius thus parapraseth the words De quo omnis sermo nobis est Exhort To believe hope wait expect and look for that world which is to come A crown of life He that hath this hope in him purifieth himself Specimen Specitur certamen cernitur sisne necne ut esse oportet bonus malus cujusmodi Whether a Sadducee or Pharisee or a true Christian What manner of men ought we to be Observ 1. See an excellent argument and most worthy of our discourse Paul and the other Apostles thought it worthy of theirs the world to come Observ 2. Who are fit to speak of the world to come Apostles and Apostolical men if ought virtuous honest divine proceeded out of a vitious mans mouth in Sparta they put it into the mouth of a virtuous good man And so it is like Apples of Gold in Sockets of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gospel of the Kingdom is to be spoken of by men who are of that Kingdom A good man and brings good tydings Observ 3. See the ground of many differences and controversies among us There is a present world Gal. 1.4 and a world that is to come and one speech and language proper to the present world and another speech and language proper to the world to come As in Arts there are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them words of Art 1 Cor. 2.13 14. Now many too many there are who speak of the things of the world to come in the language proper to this world and in notions taken not out of or according to the Scripture but out of Aristotle or according to our preconceived notions See the gross mistakes of the Jews who understood our Lord as if he had spoken only of this world and the things of it whereas he spake of the world to come Joh. 2.19 20. destroy this temple c. This was one ground of his accusation Joh. 3.3 4. Except a man be born again he cannot see the kingdom of God c. One of the Masters in Israel had been so enured to the literal understanding and the language proper to this world that he understood not the New birth vers 10. The woman of Samaria Joh. 4.10 11. Our Lord speaks of the water of life She understood of the Element of water So his own Disciples vers 31.32 33 34. What mistakes and
erroneous apprehensions read we not only of the Jews touching the bread from heaven Joh. 6.41 but also of his own Disciples vers 60-66 Joh. 8.21 22 23. Observ 4. Who do or can o◠are fit to speak of the world to come who but Apostles Apostolical spiritual men men delivered from the present evil world These know the Mysteries c. Matth. 13. Unto these the world to come and the things belonging unto it they are reveiled 1 Cor. 2. Observ 5. Hence it will not be difficult to discern of what world we are we discern by mens speech of what country they are whether home-born or forreigners and strangers So Ephes 2.9 Whether forreigners and strangers or fellow Citizens with the Saints Ephes 2. Joh. 3.31 32. He that comes from above He that speaks of the earth Laudibus arguitur vini vinosus Homerus Loquere ut te videam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristides Out of the aboundance of the heart the mouth speaketh Jam. 3.14 17. Repreh 1. But if speaking or writing which indeed is here understood will not serve the turn then this reprehends those who speak of the world to come although they live according to the course of this world This therefore reprehends that affected holy talk which proceeds from a corrupt heart This is monstrous in nature as our Saviour implys Matth. 12.34 Nothing comes out of the sack but was before in the sack Gallick Proverb A fountain sendeth not forth bitter water and sweet Jam. 3.11 This is specially their fault who speak their hear-says such as talk of far Countries with a great deal of confidence which they never saw such as speak of good things whereof they have no share bear false witness they tell tales though they speak what is the truth for to lye formaliter is to speak what is contrary to our mind and the truth whereof we are not perswaded Therefore the evil spirit was silenced Mar. 1. and the spirit of divination cast out And the time shall come when God will make the diviners mad when men shall not dare to speak what they read only as water out of a Cistern but Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then they shall not dare to speak what they take up upon trust for truth but what God hath wrought in them and by them Rom. 15.18 When that of the Apostle shall be obeyed Let him that speaketh speak as the oracles of God 1 Pet. 4.11 as one that hath Vrim and Thummim in his breast when they shall not dare to speak but what they are inwardly moved to speak by the holy Ghost Repreh 2. Who mind and speak only of the present world and the things of it What they shall eat drink and wherewith they shall be cloathed After which things the Gentiles seek And therefore such thoughts and speeches are unworthy of Christian men See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 3. Those whose thoughts and words are only of the evil or sinful world Rom. 1.28.31 who account it a discourse worthy the world to come to censure deride and scoff at slander and reproach Good God! is this the Reformation we have covenanted James 3.6 Exhortation To hear and read them who speak of so noble and excellent a subject Philip 3.20 Their mind their heart is conversant in the world to come Col. 3.1 Yea that world is in their heart and out of the abundance of the heart the mouth speaketh they are strangers here they speak the oracles of God Exhortation 2. To speak of that world to come This is in special the Ministers duty Titus 2.7.8 The leaves of the tree of Life heal the nations Revel 22.2 But because he is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it belongs to all Col. 4.6 with grace seasoned with salt it 's to last to another world A lying tongue is but for a moment Prov. 12.19 See the Fellow Travellers of their Journey and the end of it Malac. 3.16 The Lord heard c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. God hath not put the world to come in subjection to the Angels where we must enquire 1. What Angels are here meant 2. What it is to put or not to put in subjection unto them 1. By Angels here are not to be understood the Saints who by office are Angels Revel 2.3 2. Nor the faln Angels here who shall not always be permitted to range in this world much less to have any power in the world being thrown out of the Angels world John 8.44 2 Pet. 2.4 Jude vers 6. This therefore must be understood of Elect Angels yea of the most glorious of them who though they be holy and excellent creatures and have been ever obedient yet must they content themselves with their own The truth of this appears Dan. 12.6 where speaking of the world to come one of the Angels said to the man cloathed with linnen how long shall it be c. Ephes 3.9 10. Thus 1 Pet. 1.12 there are some things belonging unto us The angels desire to look into Reason 1. God the Father disposeth of all things according to his own will Dan. 4.35 2. The World to come is Christ's Kingdom wherein he Reigns and Rules as Soveraign Lord Lord Paramount Dan. 7.14 Psal 18.47 Psal 144.2 Who subdueth the people under me put all things under his feet Psal 8.6 1 Chron. 22.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The subjects of Christ are free-men Joh. 8.36 Where the Spirit is there is liberty 2 Cor. 3.17 But they who are under the Law and so under the disposition of Angels they are under the spirit of bondage and against the Law and against the Will of God reveiled in his Law 1 Tim. 1.9 whence it is they have no peace which is the effect of righteousness Esay 32. which is not by the Law Gal. 2.21 though it be witnessed by the Law Rom. 3.21 But the Lord Jesus Christ being the essential Righteousness and the Lord our Righteousness Jerem. 23.6 he is also our peace and from him proceeds our peace Eph. 14.15 Whereas under the Law whatever obedience we perform it is elicited and drawn from us by the spirit of bondage and so by fear Rom. 8.15 In the day of Gods power the people are exceeding willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 110.3 All this the Angels themselves acknowledge Luk. 2. When Christ was born Glory to God on high and on earth peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here it may be doubted 1. Hath the Lord put the world that now is in subjection to the Angels I answer The world present and to come may be considered Either 1. With respect to different times under the Law and under the Gospel Or 2. With respect to different persons whereof some do live in this present evil world yet are not of it c. Of whom the world is not worthy Heb. 11. The Lord governed the world as yet under the Law by the
have to deal withal even him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David Esay 55.3 the goodness of God Hos 4.5 the love of God Col. 1. Heb. 4.15 For we have not an high priest that cannot be touched c. Observ 3. How contrary is this among the men of the same mould Non bene conveniunt nec in una sede morantur Majestas Amor. As if they were only above us to domineer over their brethren Whereas indeed they are lifted up above others that they may be better towards all Therefore Governours are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clouds as Job 29.23 otherwise no better than what Jude vers 12. speaks of clouds without water Repreh Who go on in their sins in confidence of the merciful high Priest and his compassions towards them Mark to whom the high Priest is to shew mercy Hebr. 5.1 2. As for impenitent fearless men there 's no promise to such yea the Psalmist imprecates or prays against wilful transgressors Be not merciful to those who offend of malicious wickedness Psal 59.5 Numb 15.30 Yea Christ is a faithfull high Priest and therefore he will not be prodigal but liberal and plentiful in mercy Object Rom. 9.18 To whom he will c. but he tells us who those are Psal 103.11 13. Exod. 20.6 Consol To the sinful if penitent soul the Lord Jesus invites such unto himself Matt. 11. what though weak though feeble if willing towards God and his Righteousness 2 Sam. 9. David sends for Mephibosheth the Son of Jonathan lame on both his feet what 's that to us Worldly businesses and desires of earthly things cause us to halt in via morum as Gregory speaks yet even such an one who is ashamed and blusheth and dare not lift up his face unto God that 's Mephibosheth shame and confusion of face even such an one a Son of Jonathan born of the Spirit the true David the Lord Jesus Christ rejects not but invites him to himself Mephibosheth fell upon his face What am I saith he that thou shouldest look upon such a dead dog as I am Fear not saith David I will shew thee mercy for Jonathans sake though lame and impotent and unable for the service of our God if ashamed of our selves and our weakness yet if willing the Lord calls such lame and weak ones unto himself Luk. 14.13 O! but alas I am not capable of mercy by reason of my manifold sins Joh. 8. The Woman taken in Adultery and now brought to repentance finds mercy O but my heart condemns me though no man else and that 's a thousand witnesses against me 1 Joh. 3.20 See Notes on 1 Cor. 11. He knows thy sorrow thy pious purpose for without repentance there is no hope of mercy 1 King 8.33 Yea prayer will do no good unless the prayer of the penitent vers 25-47 48. If the Prodigal return to himself Luk. 15. 2 Sam. 12.13 it 's that which the Lord looks for Job 33.27 28 29. Exhort We who ever we are who hope that the Lord will make us Priests unto his Father that we become like unto him Merciful so all those whom the Lord makes Priests are qualified so Job testifieth of himself Job 31.19 And the Psalmist gives it as a common character of all who fear God Psal 112.4 It is his command whose Priests they are Zach. 7.9 He gives example in himself Luk. 6.36 and 15.20 Exod. 20.6 This mercy is not without example so not without reward Prov. 14.21 O beatum illum qui gratiam facit pauperibus Mat. 5.7 Blessed are the mercifull for they shall obtain mercy It 's more acceptable to God than sacrifice Mat. 9.13 and 12.7 It 's the primary will of God the other is the secondarry less principal and only good in order to the first so vain is the pretence of Godliness without mercy The most pious of the Jews were most mercifull unto men and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea what St. Matthew hath be perfect as your heavenly Father is perfect Matt. 5. ult St. Luke for that hath be mercifull as your heavenly father is mercifull Luk. 6.36 Media Consider mans frailty and misery and put thy self in his condition Psal 41.1 Our Lord became man that he might be merciful to man Ephes 4.32 Alas I have not wherewithal If not the Lord bids thee not give alms but be merciful Joh. 3.17 Hebr. 13.3 1 Pet. 3.8 In these cases we are wont to use pretences therefore we are ready to alledge the man is a stranger to me Is he more strange to thee than thou hast been to thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 David's followers shewed mercy to such 1 Sam. 30.11 12. But he is mine enemy so hast thou been to thy God whatever thou yet art Coloss 1.21 Enemies in your minds by evil works upon these terms and considerations the Israelites were merciful to the Jews their brethren though now in actual war against them 2 Chron. 28 10-15 But he is mine enemy and unthankful I have deserved better at his hands And hast not thou been unthankful to thy God who is yet mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. And he hath given thee a command to love even thine enemies Mat. 5. this is the kindness of God 2 Sam. 9. David seeks for some of the house of Saul his mortal enemy and unthankful to him that he may shew the kindness of God unto him 3. He must be a faithfull high Priest in things belonging to God 1. What is Faith 2. what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful which may be understood of God or Man active or passive as he who faithfully dischargeth that wherewithal he is trusted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.42 It 's understood of God also 1 Cor. 10.13 God is faithful 2. Passively the word may be understood such as we understand him to be God or Man whom we dare trust and both these wayes Christ the high Priest the Mediator between both is faithful in discharge of his Office of Priesthood Thus Moses was faithfull as a servant but Christ as a Son Hebr. 2. Such he is to whom for his experience of our miseries and compassion on us we may well trust all we have and all we are as the Apostle speaks I know whom I have trusted This faithfulness of the High Priest is in regard of the object personal and real and they are both in the Text 1. Personal and so the high Priest must be faithful to God Vulg. Lat. fidelis ad deum 2. The real object are the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed both these objects are necessary for if a man be said to be faithful to one it must be in regard of some thing committed to his trust and if a man be faithful in regard of some thing committed to his trust it is
Abraham however they may seem impossible unto us A glorious example to the people of the God of Abraham to be faithful and keep their promises and Covenants one to the other they who do otherwise are not the people of the God of Abraham but Rom. 1.31 Of these and such as these the Lord complains in the day of his Judgment that when he comes He shall not find faith on the earth Luk. 18. neither faith toward God nor toward men Observ 2. Natural impotency hinders not the Grace and Power of God Sarah Rebeckah Rachel and Elizabeth were all barren and Mary a pure Virgin who had not known a man shall Abraham c. Gen. 17.17 Their impotency and indisposition might hinder the work of nature but not the Grace of God Isaac was the Seed of Promise given by Grace not by nature Observ 3. Abraham had besides Isaac also Ishmael his Son and him by a bond-woman Gen. 16.15 which things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.22 34. Which things are an Allegory Abraham our father so the Apostle calls him As 1. To the Jews to whom he was a Great Grandfather according to the flesh As also 2. To the believing Jews according to the Faith and Spirit in which respect he is the Father of the believing Gentiles also Who walk in the steps of Abraham's faith who is the father of us all Rom. 4.12 16. Observ 4. Abraham is here to be considered as a Father as his name signifieth an high Father or as Ecclesiasticus calls him a great Father and the type of that great and universal Father who hath Sons both good and bad just and unjust on whom he makes his rain to fall and his Sun to shine and therefore not without a mystery was he called Abraham i. e. a Father of many nations Why these rather than many hundred more that might be named in that mystical Book of Genesis Herein the great wisdom and providence of the chaste Spirit of God is to be observed which to shew that all things are not to be imitated no not in our father Abraham but some to be excepted which were not written for our imitation as this but to hide for the time present the two Testaments as St. Paul speaks Therefore if we be the sons of Abraham we will do the works of Abraham follow him going out of Vr composing differences redeeming captives subduing spiritual enemies But that he had two sons the one by a bond-maid the other by a free-woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are exempted from our imitation of our father Abraham Mysticé Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rejoyce or express the joy by laughing or sporting or dancing it is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken both in good and evil part 1. I conceive his name in good part to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only to laugh but also to rejoyce for laughter most what proceeds from lightness of mind but as this joy comes unexpected as unto nature so laughter proceeds most what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some thing not expected The name of Isaac is from joy so Gen. 21.6 where we have it God hath made me laugh Chald. Paraph. God hath made me joy and where the Text goes on all that hear shall laugh with me Chald. Paraph. All that hear shall rejoyce with me and the LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall joy with me and congratulate my joy We read of a four-fold joy and laughter that gave occasion to this name For 1. Abraham laugh'd when he heard the promise of Isaac Gen. 17.17 2. And God made Sarah to laugh and rejoyce at his birth 3. And they shall rejoyce and laugh with Sarah who hear of it Gen. 21.6 4. And the son of Agar the Egyptian he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laughed at and mocked Isaac vers 9. of that Chapter And therefore good reason there was why both the Lord named him Isaac Gen. 17.19 And also Abraham Gen. 21.3 Observ Here is an unquestionable type of the Lord Jesus the true Isaac 1. He is the joy of God and men 1. Of God Delitiae patris his fathers delight and complacency in whom I am well pleased Matth 3.17 and 17.5 2. Of Men most truly that which was by flattery applyed to the Roman Emperour that he was delitiae terrarum orbis so Christ is truly the delight of all good men For as Christ is the desire of all nations Hag. 2.7 So when that desire comes it is a tree of life Prov. 13.12 The joy of his mother which bringeth him forth Esay 54.1 Gal. 4.27 Luk. 1. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour and his joy and delight is with the sons of men Prov. 8. And reasonable is it that the sons of men should delight in him Delight thou in the Lord and he shall give thee thy hearts desire even all thy heart can wish Consol When Isaac is born then Ishmael laughs and scoffs at him This is the reproach for Christ that which followeth the new birth This is the persecution of him that is born after the Spirit Gal. 4.29 1 Pet. 4.1 But let no Son of Abraham be troubled at it 1 Thess 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are appointed hereunto yet as there is a reproach set before us so is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joy over Isaac set before us also Heb. 12.2 Si longum leve si grave breve if the evil be of long continuance 't is easie if it be grievous it is short What then though the bond-man Ishmael mock Isaac the servant shall not abide in the house always his time is but short why Joh. 8.35 no for Gal. 4.30 but the son abideth always Exhort Isaac is the Child of Faith and if thou believe the true Isaac shall be born unto thee also Joh. 16 16-22 This heavenly birth must be brought forth with sorrow but that sorrow is soon turned into joy Let not the Eunuch say I am a dry tree Esay 56.1 2 3. Let not Abraham trust to principles of Astrologie which tell him he shall not have a child Let no man believe the stoical principles of fate and destiny The old Stoicks said the chain of fate was tyed to Jupiters chair he was above it How much more must the new Stoicks confess it Let not Sarah consider either her own barrenness or old age nor despair of Gods power shall he that causeth other to bring forth shall not he himself bring forth Esay 66. The true Isaac it is Gods birth his Son not thine though thou wax old the ancient of days he is the same Esay 40.28 29. Shall we bring this nearer home unto our selves there is joy in heaven The good frame and disposition of the heart is not without due fruit Righteousness is not imputed
OBSERVATIONS UPON 1 PETER I. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow WE have heard of our Lords Passion what he suffered for us He was stricken smitten of God and afflicted 2. What he suffered of us He was wounded of our iniquities He was bruised of our transgressions 3. We have heard of our Lords actions in behalf of us He justifieth many 4. We have heard of his reaction he suffered indeed he bare our iniquities but he overcame in his suffering he bare away our iniquities Hath he suffered hath he done all this and must we do must we suffer nothing Surely we must for the Prophets searched not in vain into the time nor in vain did the Spirit testifie of the sufferings of Christ nor our sufferings unto Christ nor of the Glory that should follow Our labour is not in vain in the Lord. The Apostle having after his Salutation and Blessing twice made mention of salvation through Jesus Christ He commends it unto them as a thing neither mean nor new but such as the holy Prophets of Old esteemed so excellent that they made diligent enquiry and search after it how it should be accomplished by sufferings 1. Christ was to suffer or have his sufferings 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto Christ 3. Glory should follow these sufferings 4. The spirit of Christ in the Prophets witnessed beforehand the sufferings of Christ and the Glory that should follow 5. The Prophets searched what and what manner of time the spirit of Christ which was in them did signifie when it testified beforehand the suffering of Christ and those which lead unto Christ and the glories that should follow 1. Christ was to suffer or have his sufferings Of this I spake lately out of Isaiah 53.4 5. I shall not now trouble you much with that Argument nor indeed is that only here aimed at but according to the wisdom and divine artifice of Gods holy Spirit the words are so framed that they signifie both Christs sufferings and ours with him 1. Christs sufferings and so the word will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which lead unto Christ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ And these are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his passion Either his poverty contempt contradiction of sinners c. Or his death of the Cross 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such sufferings as lead unto Christ Luk. 24. twice Act. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that we may know that the types and figures of the Law foreshewed these sufferings of Christ 1 Cor. 15.1 2. according to the Scriptures These sufferings are either outward or inward 1. Outward as the enduring of what ever evil is opposite unto the goods of the Body Fortune Name 1. Of Body as maladies and sicknesses weaknesses 2. Of Fortune as poverty loss of goods friends means of livelihood 3. Of Name as contempt reviling saying all manner of evil saying detraction back-biting the falsly called Christian world this Nation this City is full of false and groundless defamations and slanders which are the flood which the Serpent cast out of his mouth after the woman the Church Revel 12.15 2. The inward suffering is the enduring and not yielding unto the carnal reasonings wills and passions which are summarily reduced to two heads Eccles 12. ult That whereby we are enabled to bear and suffer out all these is the Cross and patience of Jesus Christ These sufferings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lead unto Christ for so the throws and pangs precede the forming of Christ in us Gal. 4.19 and they who have crucified the flesh with the affections and lusts are Christs and Christ is theirs Galat. 5. Reason Why do these sufferings lead unto Christ and why must we suffer all these that we may win Christ There is a double necessity c. See Notes on Rom. 6.8 Observ 1. Suffering with Christ is no arbitrary business or left to our discretion they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sufferings lead unto Christ Observ 2. To suffer is a necessary duty so necessary that without it we cannot partake of Christ who is our life so necessary that without it we cannot attain unto salvation See Notes on Rom. 6.8 Repreh The ungrateful world who lay all their load of their sins upon Christ they consider not that as Christ suffered for them so are they to suffer with him 1 Pet. 4.1 3. Glory followeth these sufferings Glory seems in nature to be the lustre of Light See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As it refers unto God it is the excellency and eminency of all the attributes 2. As this Glory appears in the souls and spirits of men it is the last guerdon and reward of all our labours in the Lord for as the sufferings lead unto Christ so Christ in us is the hope of Glory Coloss 1.27 and 3.4 When Christ which is our life shall appear then shall we appear with him in glory this is wont to be joyned with a throne or a glorious kingdom as 1 Sam. 2.8 to make them inherit the throne of glory Dan. 4.36 the glory of my kingdom 1 Thess 2.12 God hath called you to his kingdom and glory Where yet we must beware of a common errour invented by the Schoolmen which goeth for current among most sorts of Christians who distinguish the kingdom of God into the kingdom of Grace and the kingdom of Glory but what ever the Schoolmen or others have conceived of two kingdoms the kingdom of God is one See Notes on Mar. 4.11 Glory followeth these sufferings The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number the glories after these sufferings and so the Vulg. Lat. hath these words posteriores glorias the after glories none of all our English Translations have these words in the plural as they ought to be except only one Manuscript which hath the latter glories But Pagnine turns them well quae post has fierent glorias so likewise the French Spanish and Italian Translations Nor do I see any reason why any out of affectation of purity in the Latin or English or other Tongue should therefore wave the word before him in the Greek or Hebrew since its proper to Translators to render the words as they find them but it belongs to interpreters to give the sence And therefore since the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural though neither the English nor Latin nor Dutch Tongues so elegantly speak this word in the plural yet it 's no warrant for any Translators to render
unto what I then delivered vide Conc. in Gen. 6.14 Matth. 24.37 38 39. 2 Pet. 3.5 6 7. 1. They are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word as the Lord decreed to destroy the old world and when the time came that he had appointed he spared it not So the Lord hath decreed to destroy the present evil world and reserves it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word until the time he hath appointed And as then he spared not so neither will he now spare that as when the old world had wearied his long suffering then the decree brought forth So now 2. As the old world is opposed to the world that now is 2 Pet. 3.6 7. So likewise the old world is opposed unto the new heaven and the new earth wherein dwells righteousness vers 13. and what old world must that be but the world of iniquity Jam. 3.6 which lies in wickedness or the wicked one 1 Joh. 5.19 Whether we understand the world of ungodly men in concreto or in abstracto the world of ungodliness and iniquity Certain it is as the Lord spared not the old world so neither will he spare this 1. Not the world of ungodly men The reason why the Lord will not spare this evil world of ungodly men is taken from the Analogie and resemblance it hath unto the old world For as Noah's days return a new so in reason the old world the world of iniquity that must return with it and that the same old world of iniquity is returned anew and that cum faenore with a large improvement and increase no man so blind but evidently sees it 1. We have the luxury lasciviousness and intemperancy of the old world 2. We have the violence much more he that was made to be as it were homo homini Deus as it were a God unto his neighbour is now become homo homini daemon 3. We have the idolatry of the old world both outward and inward 1. The old outward idolatry is only covered with a new name the thing the same for though the Romanists can distinguish between idolum and imago c. See Notes on 2 Cor. 5.17 2. Our inward idolatry much more 1. The false God Mammon wealth and riches which is the great Idol which most men almost ex professo worship and covetousness is idolatry 2. The Idol Tammuz i. e. voluptuousness which Vulg. Lat. calls Adonis Ezech. 8.14 Mulieres plangentes Adonidem 3. The Idols in our hearts Ezech. 14 3-7 4. We have the same if not greater imperiousness every man thinking himself fit to rule all others and ambitious of such authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when hardly one of a thousand is fit to rule and most commonly the fruitless shrub the briar is more desirous of rule than the fruitful fig-tree vine or olive Ecclus 38.27 5. Another reason is God is the same both in the former and latter world the same just Judge and there is the same reason of his judgements both denounced and issuing forth against the old world and their sensuality violence injustice ungodliness impenitency and abuse of Gods mercy patience and long-suffering Add Gen. 7.4 The Lord will destroy all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. Every thing that exalts its self 2 Cor. 10.5 Observ 1. The Spirit of God here useth an example of the old world to warn this after world of the destruction Examples of both kinds are vitae fulcimina notable props of life if good encouraging us to the like good if evil terrifying us with the like evil The Lord therefore is wont to make the former evil doers examples unto after ages lest they become like unto them So Jer. 7.12 Shilo Hos 11.8 Admah and Zeboim and 2 Pet. 2.6 the old world Sodom and Gomorrah are examples to those that live ungodly Observ 2. God the Maker of the world is not a meer natural agent such an one dcstroys not nor can destroy his own work his action is uniform but God is a free Agent so that as he hath made so he can and will marr and destroy the work of his own hands especially that which hath first depraved and marred it self as Esay 27.11 it is a people of no understanding therefore he that made them will not save them and he that formed them c. And Gen. 6.7 I will destroy man whom I have created Observ 3. If the Lord spared not the foolish and ignorant world that had little or no knowledge of God and Divine things how much less shall he spare the great knowing world and the teachers of it who are turned from the way of truth errantes in errorem ducentes There is a threatning of the Chemarim Zeph. 1. which hath had in part and must yet have accomplishment 2. As the Lord will not spare in concreto the world of ungodly men So neither the world of iniquity in abstracto Mysticé Observ 1. There is a world of iniquity Vetera sunt veteris hominis vitia saith Anselm these are called old sins Psal 79.8 2 Pet. 1. Sometimes the old man an old garment the old corrupt understanding the old perverse will c. See Notes on 2 Cor. 5.17 moral old things Reason threefold ibidem The Lord will not spare this old world it is his main design to destroy it Dan. 9.24 Amos 9.7 8. The eyes ef the Lord are against the kingdom of sin it must not reign in our mortal body Rom. 6. Observ 2. As there is an old world so is there a new world a new heaven and a new earth 2 Pet. 3. The Lord promiseth a new world a new state of things Esay 42.9 New things these are to come to pass unto a people that shall be born Psal 22.31 1 Pet. 1.23 A people that should be created a new Psal 102.18 Born of the Spirit and renewed and created by it Psal 104.30 Esay 51.16 and 65.17 18. new creatures 2 Cor. 5.17 All which did not point at the first coming of Christ in the flesh for St. John Revel 21.1 tells us that he saw a new heaven c. when many things should come to pass which yet have not since our Lords coming in the flesh vers 3 4. Surely these are to be understood of that state which the Apostle had attained unto 2 Cor. 5.16 17. which is now to appear in these last days of the spirit So St. John saw the new heaven and the new earth the new inward and new outward man the new life in the divine Nature when the first heaven and first earth were passed away when we know Christ no more according to the flesh but he that is in Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation all this comes to pass when there is no more sea of wickedness the wicked is as the sea Esay 57.20 when we are partakers of that divine nature having escaped the corruption that is in the world through lusts I shewed before
from the holy Ghost 1 Cor. 12.3 So we confess in the Lords Prayer thine is the power Matt. 6.13 yea so his that without him we can do nothing Joh. 15.5 Yea thou shouldest have no power at all except it were given c. Joh. 19. The blind man saw as much Joh. 9.33 If this man were not of God he could do nothing Yea the Prophets confession is generally true Lord thou hast wrought all our works in us Isai 26.12 And that of our Saviour whatsoever is born of the spirit is spirit Joh. 3.6 so that the words make a good sence if really understood or according to the thing And so it serves for our instruction reproof exhortation 1. Observe our emptiness and barrenness by nature of all spiritual good such an emptiness and voidness as was before the world was made Gen. 1.1 Jer. 4.22 23. such a barrenness as is in the earth before Gods Seed be sown in it such as in the womb of Elizabeth who was called barren till she conceived John upon the message of the Angel Gabriel so barren was the womb of the blessed Virgin till upon the message of the same Gabriel she conceived Christ Even so barren is our nature Beloved of all good till by the power of God so Gabriel signifieth it conceive John i. e. the grace of the Lord for the remission of sin and amendment of life for the very least degree of Grace in the Soul is born of God so weak and impotent so barren and empty is our nature until that holy thing be born in us Luk. 1.35 until Christ be formed us Gal. 4.19 Observ 2. It is not the will of our God that our nature should be so barren of the heavenly seed that man should be so void of the things of God he complains of it Jer. 4.22 23. They are sottish children and have none understanding c. I beheld the earth and lo it was without form and void c. a manifest allusion to the old Creation But was it his will that the earthly man should be thus barren and void of all the heavenly things the things of God Surely no Isai 45 18. Thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it he created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in vain not that it should be empty no he formed it to be inhabited that the things of God that God himself might dwell in it and Man might be an habitation of God in the spirit Ephes 2. ult and that the new heaven and the new earth should be inhabited with Righteousness And therefore the Apostle having spoken very high words in commendation of his own Person and Office and his fellow Apostles 2 Cor. 2.15 16 17. especially if understood according to the Latin Text ad haec quis tam idoneus who is so fit as we are He prevents an objection that might have been made against that high commendation of himself and then we are not saith he sufficient of our selves to think any thing as of our selves Observ 3. Observe the overflowing goodness of our God he is and ever hath been happy and blessed in himself yet would not contain all his own goodness within himself but abounds and overflows even to the filling of Man with his goodness of his fulness Nature is filled we have all received of his fulness even Grace for grace our sufficiency it is of God Observ 4. Observe whither to refer whatsoever is good in us c. Every good thought and will and work 't is born of God for we are not able to think any thing of our selves c. and not only wisdom it self is the gift of God but also to know that God is the giver of wisdom that 's a gift saith the Wise Man And it is God that worketh in you both to will and to do Phil. 2.13 And truly Beloved I very lately observed in many of you to my singular complacency this Divine Birth this heaven born good-will and bounty like that of the Macedonians of whom St. Paul writes 2 Cor. 8.1 The Apostle calls their good will and bounty the Grace of God bestowed on the Churches of Macedonia how that in a great tryal of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality A bounty like that of the Israelites 1 Chron. 29.5 where the Prophet David having made a motion Who is willing to fill his hand this day for the Lord First the chief of the Fathers offered willingly Then vers 9. The people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. Then vers 10. David blessed the Lord before all the Congregation and vers 13. Now therefore our God we thank and praise thy Glorious Name But who am I saith he and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee As for me in the uprightness of my heart I have willingly offered all these things and now have I seen with joy thy people which are present here to offer willingly unto thee O Lord God of Abraham Isaac and of Israel our Fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare and establish their heart unto thee Repreh 1. This reproves those who pride themselves in their Graces whether Gratiae gratis datae or gratum facientes which are born of God in them as that they know more than others do that they are more sober more bountiful more just more eloquent than others are that they can talk better of Divine matters than others can are not these gifts of God are they not heaven-born and who makes thee to differ from another 1 Cor. 4. Repreh 2. Others there are who glory in their improvements of their nature as if they could sublimate it and advance it even unto Grace Thus vainly Pharaoh King of Aegypt boasts Ezec. 29.3 The great Dragon that lies in the midst of the rivers and faith my river is mine own ego feci memet ipsum so the Latin we turn it better I have made it for my self But that Translation will better fit these vain boasters who from the pride of that great Dragon say in effect most absurdly that they make themselves that they themselves make the fountain of Living Waters in themselves O no not unto us Lord not unto us not to our desert saith the Chaldee Paraphrast but unto thy Name give the Glory for thy Mercy and for thy Truths sake Psal 115.1 Repreh 3. But a third sort are hence reprovable who having themselves conceived the Divine birth in their souls or conceived and fansied only that they have conceived despise and reject all others who have not received the same measure of Grace which they have done like proud Hagar who
next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that cometh unto me I will in no wise cast out So that Book which we call by the name of Ecclesiastes which is Solomons saith the Chaldee Paraphrast is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine which in the Hebrew is used for the Neuter Yea Christ himself who is the first born Son of God is often in Scripture understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom or wisdoms and according to the same similitude he is called Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. So when we read of him in the Old Testament under the name of Saviour or Salvation the Greek Interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Salutare in the Neuter according to which old Simeon in his nunc dimittis speaking unto the Father of Christ the Son Mine eyes saith he have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy salvation meaning Christ Thus also the Angel saith unto the Mother of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That holy thing that shall be born of thee or is born in thee shall be called the Son of God Luk. 1.35 And the Reason may be 1. partly because divine and spiritual things are not varied by Sexes as natural and bodily things are for in Christ there is neither Male nor Female Gal. 4. 2. Partly to comprehend more expresly all kinds sexes and conditions and states of men women old young rich poor Jew Gentile bond free be he what otherwise he can be a Saint of God is born of God And other places of Scripture agree hereunto so Rom. 9.26 They are called the children of God saith St. Paul to the Saints Gal. 3.26 and the children of light 1 Thess 5.5 that is of God 1 Joh. 1.5 and born of God 1 Joh. 2.29 and 3.9 I your father and you all my sons and daughters saith the Lord Almighty 2 Cor. 6. beside many the like places so that it will not be needfull to insist longer in the proof of so known and manifest a truth but rather to enquire into the causes of this spiritual birth which are considerable in regard of God and the Saints themselves 1. In regard of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem let us make man import that the whole Trinity was employed in the making of the greater and the lesser world Even so in the spiritual birth which as the Apostle intimates 2 Cor. 4.6 was typified by the Creation of the world all the persons of the Trinity are taken up These are the Creators which the Wise Man bids us Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the dayes of thy youth for the word is plural in the Original Eccles 12.1 The Makers of Israel Psal 149.2 for there also and elsewhere the word is plural Confer Job 35.10 Isa 54.5 For according to the Oeconomy and administration of these three Kingdoms observed by Irenaeus God the Father begets his spiritual sons and daughters for is not he thy Father that bought thee and hath not he made thee Deut. 32.6 And hiving promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my Father worketh hitherto saith the Son of him Joh. 5.17 Now the Son comes forth attended by these children born given and brought unto him of his Father and offering them again unto his Father saith St. Cyril with these words Behold I and the children which God hath given me Isai 8.18 which the Apostle quotes and applyes expresly unto God the Fathers bringing of those his children who are born of God unto his Son Hebr. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 for they grow up unto him in all things from new born babes 1 Pet. 2. unto perfect men Ephes 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a Man beget a man as the Philosopher speaks so God and his Minister beget the new Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods co-worker or workman together with God yea he is said to be the Father of those who are born of God and begotten by his Ministry For as wicked men are the Sons of Men and of the Devil for so in so many words the Sons of Eli were Sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews that he knew they were Abraham's Seed yet saith he ye are of your Father the Devil So on the contrary the children who are born of God are also the children born of the Minister for so St. Paul calls Onesmus Phil. 10. and Timothy his Sons 1 Cor. 4.15 and saith he begat all the Corinthians through the Gospel That 's the Seed out of which the Saints of God are begotten and born for they are not born again of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the operation of the Spirit of God Zach. 4.6 which moves upon this Seed in this new Creation and spiritual birth as once it moved upon the confused Seed of the world in the old Creation and like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions the new man in those who are born of God And as in the forming of an Embrio in the womb the first form is abolished and then another introduced and as we put out of the wax the old impression of the seal before we seal it anew so also in the forming of the New Man in those that are born of God the precedent form is wrought out of them and they wrought unto an inconformity with this world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 But are transformed by renewing of their mind Rom. 12.2 And as he who hath begotten them and called them is holy so are they holy also in all manner of conversation And these are the causes of this spiritual birth in regard of God 2. The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. By Faith in Christ we become born of God For as many as receive him to them he gives power to become the Sons of God even to them that believe on his Name who are born not of blood nor of the will of man but of God Joh. 1.12 13. so that the Saints are all the children of God by faith in Christ Jesus Galat. 3.26 Yea Faith in Christ is so necessary to the spiritual birth that these two phrases the Saints to be in the Faith and Christ the new birth to be in the Saints are taken
host Judg. 7.22 And even thus that which is born of God overcomes the world For Midian is no other than the false judgement So Midian signifieth a cruel enemy to the Israel of God judging falsely of Gods people and the things of God and these the true Gideon breaks in pieces and dasheth one against another so Gideon signifieth Thus God confounded the language of the Babel builders one by another and dispersed them Gen. 11. And when they draw their tongues like a sharp sword and shoot out their arrows even bitter words suddenly do they shoot at the upright as the Psalmist speaks The Lord divides their tongues as David prays divide their tongues O Lord for I have espied iniquity and strife in the City Psal 55.9 And therefore this victory of Christ over the false judgement it 's said to be according to the day of Midian Esay 9.4 5. 2. Thus Christ destroys the Philistins 1 Sam. 14.20 by setting every mans sword against his fellow The Philistins are drunkards as the word signifieth Now there is a two-fold drunkenness 1. With wine and 2. With opinion and they are both extreme enemies to the people of God And therefore the power of Christ proceeds so in us for the conquest of these Jonathan went against these Philistins i. e. the gift of God So Jonathan signifieth and so Christ calls himsef The gift of God Joh 4.10 Eph. 4 7. And thus he sets one opinion against another and so confounds and infatuates them They are drunken saith the Prophet but not with wine they stagger but not with strong drink for the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Esay 29.9 10. And because this drunkenness of opinion is always accompanied with hypocrisie vers 13.14 Therefore the Lord said For as much as this people draw near me with their mouth and with their lips do honour me but they have removed their hearts far from me and their fear towards me is taught by the precept of men therefore behold I will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall he hid The Lord mingles amongst them a spirit of giddiness and infatuates them makes them fools one by anothers reasoning oppositions of science falsly so called 1 Tim. 6.20 till they come to their wits end and so become fools in this world that they may be wise 1 Cor. 3.18 2 Cor. 10.5 3. The like we may judge of the conspiracy of Ammon Moab and the inhabitants of Mount Seir against the people of God 2 Chron. 20.23 when the bastard and false religions figured by Ammon and Moab fight and overcome the Edomites the earthly minds and then fall at difference among themselves and destroy one the other Such conflicts as these there are within us had we acquaintance with our own hearts and spirits and could discern them Thus that which is born of God overcometh the world remotely and mediately And all these victories I ascribe unto Christ's restraining Grace 2. That which is born of God overcomes the world immediately And here the Combat is not between sin and sin but between the spirit and the flesh grace and sin good and evil virtue and vice righteousness and unrighteousness Christ and Belial that which is born of God and that which is born of the Devil Thus charity overcomes envy humility pride liberality covetousness patience anger sobriety drunkenness chastity incontinency piety prophaness and hypocrisie And generally all that which is born of God overcomes the world all that which is born of the Devil If we enquire into the causes of this victory I shall name only two 1. The Spirit of Christ the efficient cause Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary the one to the other 2. The glory of God the final cause of all these victories 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things despised hath God chosen yea and things which are not to bring to nought the things that are that no flesh should glory in his presence that according as it is written he that glorieth let him glory in the Lord. The uses are 1. Of Instruction 2. Reproof 3. Comfort 4. Exhortation 1. There are contrary births in us struggling and striving for mastery like the twins in Rebecca's womb Judge in your selves Beloved do ye not find the conflict in every one of your souls Doth not the flesh lust against the spirit and the spirit against the flesh Is there not an enmity between the seed of the woman and the seed of the serpent Do we not perceive the same enmity continued in our hearts Do we think that the Lord hath sworn in vain that the Lord will have war with Amalech from generation to generation Exod. 17.16 this war we read first there and Josuah leading the Israelites against Amalech we read also Saul fulfilling this oath 1 Sam. 15. where the Lord sends him to war with Amalech David also maintains the same war 1 Sam. 3.30 Mordecai and Esther also continue the fulfilling of it Esther 8. and 9. And do we think that this war is now ended The Lord hath sworn that he will have war with Amalech from generation to generation both under the law and under the Gospel And where now shall we find this war continued Where else but in every one of our hearts There 's an Amalechite there there 's a spawn of the Devil some of the Serpents seed that declines and sways the people from their obedience unto God and so licks up the people So properly Amalech signifieth and with this Amalech the Lord and that which is born of God will war from generation to generation These are those enemies which our Lord fore-tells of Matth. 24. That a mans enemies shall be those of his own houshold And this Amalech these enemies the Lord will destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hidden hand So the Greek interpreters render the words The Lord sware that he will have war with Amalech c. Even by the hand of Christ the power of God he had horns coming out of his hand and there was the hiding of his power Hab. 3.4 And by these he maintains war with the spiritual Amalech from generation to generation 2. But emnity may perhaps be dissembled smothered and conceiled and no hurt come of it Is the enmity of the world such No the world is a troublesome importunate and implacable enemy such as exerciseth enmity in fighting and troubling as David complains Psal 56.1 Man would swallow me up he is daily fighting and troubling me The Title of the Psalm is The Dove of the Congregation of them who
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
the flesh because they are bred in us and agree well with our corrupt nature they seem to be our friends but they can never be made subject to the Law of God and therefore they are indeed enemies of God and our enemies Thus the water of the Fountain Styx differs neither in colour nor scent from other water but if it be drunk 't is deadly The like we may conceive of our dangerous and hurtful lusts how friendly and agreeable to our nature so ever they appear unto us Wisd 1.14 15 16. Thus on the contrary we take that for our enemy which is indeed our friend thus the Law of God is indeed our friend and we ought to consent and agree with it that it 's good and of this our Saviour speaks Matt. 5.25 Agree with thine adversary while thou art in the way with him And they are our true friends which reprove us and bring us to accord and agreement with the Law of God Levit. 19.17 And therefore the Saints of God because they further one another to such concord and bring one another into friendship with God they are called friends 1 Joh. Thus we hate the Law when it reproves us for our misdoings for howsoever veritas lucens amatur surely the light is good Eccles yet redarguens odio habetur a scorner hates him that reproves him Amos 5.10 Thus Gods Truth and the Preachers of it are taken for enemies Art thou he that troubles Israel 1 Kings 18.17 and hast thou found me O mine enemy saith Ahab to Elijah 1 Kings 21.20 and 22.8 I hate Michajah because he prophesieth not good concerning me but evil Am I become your enemy because I tell you the truth But we need not seek Examples so ancient O the gross mistake of this otherwise most knowing age we are commanded to hate our inward enemies and these we love we are commanded to love our outward enemies and these we hate O but we have found out a devise to save our selves from that imputation of hating our outward enemies entitle them to God feign them but Gods enemies and then hate them persecute them c. See Notes on Matt. 8.25 The world is a troublesome and importunate and implacable enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Beelzebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Devil a roaring Lion Yet the world is a weak enemy the flesh is weak if for us and as weak if against us for to be fleshly and to be weak they are all one The Aegyptians are men and not God their horses are flesh and not spirit Isai 31.3 Observ 1. The wonderful power imparted unto the Saints that are born of God they fight with the world and prevail Observ 2. It is no good argument then of a perfect regenerate man that the spirit lusts against the flesh c. that he would do good c. The Apostle applyes this measure to little children Gal. 4.19 and 5.17 Observ 3. This is a certain and infallible sign of a regenerate man and that Christ is born in us and that we are born of God when we overcome the world Observ 4. This is a certain proof and demonstration of our spiritual resurrection from the death of sin into the life of righteousness for as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 so the Saints by following him therein Consol But alas may the poor dejected soul say I find my self too weak to withstand so strong enemies yet despair not The Saints out of weakness it self were made strong and waxed valiant in fight But I am overcome by every vain desire Hast thou at least a desire not to be overcome Hast thou a desire to conquer persist and continue in that desire and good will and God will add power The people shall be willing in the day of thy power Psal 110. Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 yet even that good will is born of God 't is a Grace and God gives Grace for grace the grace of power and strength for the grace of good will But alas I have many enemies and now I revolt from them they are more exasperate more fierce against me As when the Jews revolted against the Chaldeans or Aegyptians they were the more eager to bring them under again And thus I find it in my soul I have Chaldeans and Aegyptians there devils and sins and their lusts which fight against my soul so that I may cry out as the Prophets servant did when he saw the Syrians or Aramites encompass the City 2 Kings 6.15 for even such Aramites encompass my soul What Aramites are they pride and haughtiness of spirit and deceit and the curse which attends these so Aram signifieth The Prophet David complains of these spiritual Aramites Psal 10.1 6 7. The ungodly is so proud that he cares not for God nor is God in all his thoughts his mouth is full of cursing deceit and fraud Against these he prayed and so do thou Let not the foot of pride come against me nor let the hand of the ungodly cast me down And then fear not the Aramites if thou be one of Elisha's servants Elisha's no I am a servant of the Lord Jesus Christ Why that 's the true Elisha God the Saviour so Elisha signifieth Art thou his servant The Lord open thine eyes and thou shalt see that there are more with thee than are against thee vers 17 18. Do thou also pray unto the Lord and thou shalt see thine helpers so the Prophet did Psal 55 11-18 You tell me of David David had his falls and foil'd he was by his spiritual enemies more than once True he was so but he was foil'd that thou mightest not be foil'd he sinned that thou mightest not sin And therefore St. John 1 Joh. 1.10 having said if we say we have not sinned we make him a lyar and his word is not in us he presently adds 1 Joh. 2.1 My little children these things write I unto you that you sin not The foils of David and others of Gods Saints they are left like Sea-marks that we might not shipwrack our Faith either on Sâ—ylla or Charybdis presumption or despair Besides though it be true that we have all of us our weaknesses God help us yet is it not possible that we may attain to as great strength as David had Is it presumption to hope for it It is a promise to be performed in these last days Zach. 12.8 And he that is feeble among them shall be as David at that day and the house of David shall be as God c. But alas I find it not so Lean upon the Lord and thou shalt renew thy strength it is a promise Esay 40.31 But they that wait upon the Lord shall renew their strength they shall mount up as Eagles they shall run and not be weary and they shall walk and not faint
God should be humbled the Son of God made man the Deity united to the Humanity and should be brought forth and nourished by a Virgin This Sibyl and her Prophecies were well known in the Eastern Parts of the World whence these wise-men came 2. But how was this his Star And how came they to know it to be such Not as if the other Stars were not also his But as John the Baptist was his Angel and sent for this purpose to give testimony unto Christ and to prepare his way and having so done and finished his course was taken away So this new Star nova enim Stella novum adventâsse hominem revelabat saith Fulgentius it gave notice of the new man come into the World and guided the wise-men to him Rhaban in Matth. 2. and so vanished away saith St. Anselme in locum and in that respect said to be his But whence came they Out of the East But out of what Point I find a difference Some say from Persia because that is full East from Jerusalem and the Persian Kings were wont saith Plato in his Alcibiades to train up their Sons who should succeed them in the Kingdom in Natural Magick that they might learn so to govern the Commonwealth as God governs the World Nay saith Tully neminem apud Persas Deflu De summo bono No man among the Persians was adorned with the Regal Diadem who had not first learned this kind of Natural Magick But not only in Persia but also in other Parts of the East and in Egypt out of their Magi and wise-men were chosen their Priests and out of their Priests their Kings as the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Yet it may well be thought these wise-men came out of Arabia Foelix For the Chaldeans and Arabians were given to these studies before the Persians were and more famous for them Such were Job and his Friends Clem. Alexand. Strom. lib. 5. Job being reported to be a man perfect and upright fearing God and eschewing evil and the greatest of all the men in the East and Neighbours they were to the Sabeans and Chaldeans as the Arabians are Besides the Prophecie is well known Psal 20. That the Kings of Tharsis and of the Isles the Kings of Sheba or Seba shall bring gifts Where the Kings of Tharsis being the Kings of the North the Isles for the Kings of the West Saba for the Kings of the South there 's nothing left for the Kings of the East but Sheba which is turned Arabia But the gifts which they bring discover whence they come It was the custom of the East to bring Presents to those whom they acknowledged their Kings as might be shewn at large and Presents were wont to be such as the Land afforded whence they were brought Take for the man saith Jacob of the best fruits of the Land in your vessels and carry him down a present Gen. 43.11 That part of Arabia so abounded with Mines of Gold and Silver Luc Brug with Frankincense Myrrhe and all manner of Spices as appears by Ezech. 27.22 that from thence it was called Arabia Foelix But because other Countries also might afford many of these yet in that they brought Frankincense 't is plain they came out of Arabia Thura praeter Arabia nullis No Country yields it but Arabia Plin. and that special part of it saith Virgil solis est thurea virga Sabaeis Whence that part of the Country is called Arabia Sacra the holy The smell of Frankincense in the Temples Arabici odores Pompon Litus Lastly that which may prove this and give light to all that hath been spoken These were the Successours of the Sons of Abraham by Keturah whom he sent Eastward into the Land of the East Gen. 25.6 And therefore Sheba is joyned with Midian and Ephah Children of Abraham to whom the Promises were made who as God foresaw would teach his Children Gen. 16. And 't is prophesied by Esai 60.6 of these or better times of the Gospel That the Dromedaries of Midian and Ephah all they from Sheba shall come They shall bring Gold and Incense and shall shew forth the praises of the Lord. 4. Hitherto we have heard the History of the Text with what brevity the matter could permit Let us now endeavour through the help of God's holy spirit Leo Magn. 7. Sermon de Epiph. Vt cognoscamus Sacramentum praesentis Festi ad omnium fidelium tempora pertinere To know that the Mystery of this Feast belongs as well to all the faithful as to those first fruits of the Gentiles This belongs to us as well as to those wise-men and wise-men indeed we shall shew our selves to be if we do as they did The same Question belongs to us Where is he that is born King of the Jews And the same Reasons we have to move it In the Question we have the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing granted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing sought for The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supposition we have Whence observe 1. That Christ is born 2. That he being new born is a Child 3. That yet being so born he is a King 4. That he is King of the Jews 1. That Christ is born that the word is made flesh is more properly the Gospel or glad tidings of this whole Festival Whence the Prophets when they would signifie the glad news of Christ's Nativity use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth the preaching of glad tidings properly of Christ in the flesh The fulness of time required it Gal. 4.4 5. They were all servants that were under the Law But when the fulness of time was come God sent forth his Son made of a Woman made under the Law To redeem those that were under the Law that we might receive the Adoption of Sons 2. Being thus made he was born a Child Matth. 2.8 11. In a Child is notable his innocency simplicity and humility and a good will to perform the Righteousness of God yet a weakness withall to perform it 3. Christ being thus born in the flesh is a King and ought to rule and reign in us For unto us a Child is born and unto us a Son is given and his name shall be called Wonderful Counsellour the Mighty God Pater futuri seculi the Father of this very Age wherein we live and the Prince of Peace 4. A King he is then but what Subjects hath he He is King of the Jews it is his Title given him by his Friends at his Birth and the same was given him also at his Death by his Enemies All this the wise-men were assured of and so are we but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing put to the Question concerns us mainly O Beloved Where where shall we find him that is thus born the King of the Jews It
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
Being one Will one Nature one Mind one Heart one Life one Spirit So that as he is so are we in this world 1 Joh. 4.17 Oh beloved would God every one of us thus knew our selves to be the Temple of God that is in us See ye not or Do ye see or look upon These are different Questions one from another 1. The Greek Text hath the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus the words are an appeal unto their Sense 2. The Vulg. Latin and Arabick Version Do ye see or look upon and so the words contain an Expostulation Both of them are good Sences in their several kinds I shall consider them first in the former sence And so we have in the words 1. An Appeal to their Sense concerning the firmness magnificence and beauty of the Structures and buildings of the Temple See ye not all these things 2. An Inference from the Appeal of an exact and accurate destruction ruine and overthrow of those Structures and Buildings Verily I say unto you there shall not be left one stone upon another that shall not be thrown down In them both we have these divine Truths 1. The Disciples saw the firmness magnificence and beauty of the Buildings of the Temple 2. Our Lord affirms that one stone shall not be left upon another that shall not be thrown down 3. Though the Disciples saw the beauty and magnificence of the Buildings of the Temple yet our Lord affirms unto them that not one stone should be left upon another of that Building 1. The Disciples saw a Rule for our spiritual Opticks and Perspectives that we ought to look upon all outward things even the strongest firmest most magificent and most fair and beautiful as fading transient and passing away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fashion of this world passeth away The things that are seen are temporal 2 Cor. 4.18 Yea what is the most firm at that the Lord aims in his Judgments the fenced Cities the high Walls Rabbah of the Ammonites Ar of Moab London of England the Mother-cities of all Nations The hand of the Lord is upon the fenced Cities and every high wall whatever is strong The coming of the Lord is compar'd to Lightning which passeth through the Scabbard and melts the Sword passeth through the Flesh and burns the Bones to ashes These are more like to resist and more befitting his power Optat aprum fulvum descendere monte leonem See Notes on Zephany 2. Our Lord affirms That there shall not be left one stone upon another that shall not be thrown down These words seem to be understood only of the Temple unto which the former words have express reference But since our Lord adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not you see all these things they may be extended also unto the City Jerusalem and buildings thereof which were also to be destroyed when the Temple was And thus Josephus speaking of this ruine and overthrow of the City saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City was plucked up by the roots and adds elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so destroyed or word for word it so vanished out of sight that they who should come to the place could hardly believe that ever it was inhabited The Reason of this accurate and curious Destruction 1. Thou knewest not the time of thy Visitation 2. They were now wholly outwardly inclined and mistook the outward figures and visible representations of spiritual and heavenly things for the spiritual things themselves The Temple of the Lord the Temple 3. The Buildings themselves had served their turn and were to last only until the true Temple should appear 4. And now that first Dispensation was to have an end 5. The making and unmaking the doing and undoing and destroying must be according to the same proportion and therefore as the Building is described Haggai 2.1 15. by laying one stone upon another stone in the Temple of the Lord so must the destroying of the Temple be not one stone must be left upon another that should not be thrown down 1. Hence it follows that the Jews outward Rites and manner of worshipping God is utterly abolished and destroyed for whereas that Temple was the place whereunto the outward Worship of God was confined when that was destroyed the outward Worship must also be abolished and destroyed with it Esay 66. Nor hath the Lord left the Jews any hope that ever those Buildings of the Temple should be repaired for after the Destruction of the Temple by Titus about 40 years after our Saviour's Crucifixion the Jews assayed thrice to rebuild it 1. Under Adrian the Emperor 2. Under Constantine the Great 3. Under Julian the Apostate but all in vain And that the rather to be observed because in the third and last endeavour they were not only permitted but encouraged also by Julian the Emperor to build the Temple that thereby they might the more reproach the Christians and their Religion which occasion the Jews of themselves were very ready to embrace But their Foundations were ruined by Earthquakes and many of the Jews slain and wounded But they taking no notice of God working against them set upon the building afresh Fire both out of the Earth and from Heaven slew many of the Workmen and consumed their Tools to Ashes When the third time they reinforced their building at break of day they beheld all their Garments woven as it were with Crosses which they could not by any means wash out which when they brought and shewed to Cyril the Bishop of Jerusalem while he meditated upon the Prophecy of Christ in my Text That one stone should not be left upon another of that building While he thus mused there arose an Earthquake which cast up all the stones of the Foundation which lay before hid in the Earth and destroyed many of the Workmen and left the Earth gaping in divers places into which one of the Jews being let down he found a Pillar and on it a Book which he brought up with him which proved to be St. John's Gospel whose first words are In the beginning was the Word and the Word was with God and God was that Word c. which not only caused the Jews to desist from their work but likewise occasioned the Conversion of many of that Nation to the Christian Faith Nicephorus is my Author in his 10. Book Hist Eccles Chap. 32. and 33. Hence it followeth that the large description of that Temple in Ezechiel is purely and only mystical and so to be understood and interpreted 3. As this Prophecy of our Lord concerning the destruction of the Jews Temple had a fulfilling about 40 years after our Lords Death so it was to have other accomplishments also in the ruine and destruction of other Temples This Truth depends upon another more general That all these Prophecies which have come forth from the Lord shall have their fulfilling See Notes on Zeph. 1.1 2. Observ 4. They
self-love and a strong fancy enstates them in joy unspeakable Whence have they learned this doctrine whence but from their impostors and deceivers who come in the Name of Christ and deceive many our Lord warns us of them twice vers 11. and again vers 24. and then superadds a serious warning and we find great need of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 25. for look through the Word of God and see where the everlasting Joy and Kingdom of Glory can be obtained by other means than by suffering the Cross Rom. 8. 2 Tim. 2.11 1 Pet. 5.10 And in the Text the Lord promiseth to those who suffer with him and sorrow to repentance that they shall see the Son of Man coming in the clouds of heaven All the labour of the Impostors and Deceivers is to perswade men that they shall obtain everlasting joy without mourning that they shall enter into Life some other way Joh. 10.1 This is the principal scope the false Prophets and Deceivers aim at Consol To the Tribes and Families of the Earth especially to those who are of the Stock of Abraham Act. 13.26 that is Believers Rom. 4.12 16 24. Gal. 3.26 27 28 29. See Notes on Gen. 12.1 But must we be alwayes mourning Is there no hope of such a state wherein sorrow shall flee away There is indeed such a state but this Indolentia this joy without sorrow and mourning belongs not to the Tribes of the Earth who bear the Image of the Earthly none but to those who bear the Image of the Heavenly Heb. 12. But this belongs to another Tribe the Tribe of the heavenly even the Lords Tribe Psal 122.4 The Psalmist speaking of the true Jerusalem Thither the Tribes go up the Tribes of the Lord to give testimony to Israel These Tribes are called the Tribes of the Lord even the spiritual and heavenly minded ones who have known the Lord from the beginning who is indeed their beginning and they his off-spring his Children who grow out of him as branches from their stock and so his Tribes Thither the Tribes ascend the Psalmist tells us Psal 84.5 that there are ascensiones in corde they ascend to testifie to Israel even the true Israel of God that the Deity dwells among them Chald. Paraphrase when they come to praise his Name as when two or three are gathered together in his Name he is in the midst of them Mat. 18.20 yea to testifie against the rebellious and ungrateful Israel the manifold benefits they have received of Christ and their great unthankfulness who rejected him and crucified him so that the Tribes of the world the Gentiles enjoy the Promises which were made unto the Tribes of Israel these Tribes of the Lord testifie to the Tribes of Israel Crucianum Deum as St. Hilary calls the Lord Jesus the Crucified God These are the Tribes of the Lord who shall sit and judge the twelve Tribes of Israel Mat. 19.28 Exhort Let us now mourn lest we then mourn let us now sorrow to repentance lest we then sorrow to desperation Luk. 6.25 Wo to them who now laugh for they shall mourn This mourning is inferred from the appearing of the sign of the Son of Man in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then when they see that sign Then shall all the Tribes of the Earth mourn That we may be the more affected with this sign we must know it is luctus pro unico mourning for a Son an only Son Zach. 12. Murder is one of the greatest sins simply the greatest against our Neighbour all other leave a Being this takes away the Being it self Means To produce this mourning are the preaching of the word whence follows that mourning Zach. 12.11 As the mourning of Hadadrimmon in the valley of Megiddo where Josiah was slain 2 Chron. 35.22 When Gal. 3.1 before their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is described and crucified wherefore he saith Weep not for me but for your selves But alas we have not been conformable to his death we come short we have not run our race of Patience it hath not had its perfect work we are not yet redeemed from Earth not yet born the Image of the Heavenly not yet engrafted into the likeness of Christ's resurrection though we profess much Love yet we daily wound him wherefore he saith what are these wounds in thy hands he answers such as I have received in the house of my friends such as with their mouth make shews of love but within are full of envy Exhort See ye refuse not him that speaks from Heaven NOTES AND OBSERVATIONS UPON MATTHEW XXIV 37 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as the dayes of Noah were so shall also the coming of the Son of Man be For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage until the day that Noah entred into the ark And knew nothing untill the flood came and took them all away so shall also the coming of the Son of Man be I Have noted already many things concerning the sign of the Son of Man in Heaven vers 30. wherein we have signum signatum the sign of the Son of Man the Son of Man himself appearing which apparition and coming of the Son of Man is further described by the certainty of it and the time and manner of it secret and suddain The words contain a prophetical-parallel-comparison or similitude and that either contract and brief or explicate and opened more at large 1. Contract and brief vers 37. 2. Explicate and opened more at large in vers 38 39. 1. In the contract similitude we have these particulars 1. Noah and the Son of Man are parallel 2. Noah had his dayes 3. The Son of Man hath his coming 4. The dayes of Noah and the dayes before the coming of the Son of Man are also parallel 2. In the explicate similitude we have these Divine Truths 1. In the dayes before the flood they were eating and drinking 2. They were marrying and giving in marriage 3. Noah entred into the Ark. 4. They were eating c. until that Noah entred into the Ark. 5. The flood came 6. The flood took them all away 7. They were eating and drinking c. and knew not until the flood came and took them all away 8. The coming of the Son of Man shall be even so Noah and the Son of Man are parallel in their like Birth and Name Death and Life and Resurrection 1. In their Birth Lamech was a poor depressed humbled man See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 5. and he was the Father of Noah And though the Lord Jesus came of the Seed Royal even according to the flesh yet were his Parents poor depressed and humbled so that he was born in an Inn and in the stable of the Inn. Nor did he improve the fortune of his mean Parentage for he had not where
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with