both which may be here understood but principally the latter These are the three dayes of Christ yesterday to day for ever the day of eternity 2 Pet. 3. ult in all which he is the same 1. The same yesterday made under the Law Gal. 4.4 a minister of circumcision Rom. 15.8 2. The same to day under the Gospel this is the accepted time this is the day of salvatian 3. The same for ever according to the everlasting Gospel Revel 14.6 Gen. 22. the three dayes to Mount Moriah where the Lord is seen This threefold oeconomy and dispensation is observable in Scripture though commonly neglected and hudled together confusedly and without distinction Observ 1. Jesus Christ is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of God Observ 2. Jesus Christ is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immutability and unchangeableness of Christ is the ground of this Name Malac. 3.6 See Notes on Exod. 20. I am Jehovah thy God Observ 3. Jesus Christ is the same in all Times in all Ages Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide as before The same he is in all Ages Rev. 1 4-8 who is and who was and who is to come and v. 11. he is called Α and Ω the first and the last Πis the first letter and the first of numbers and the same Πset for one thousand which is the last of numbers and said to be numerus Dei Proprius and by it is signified Jesus Christ the first and the last one and the same which is therefore signified by the last letter of the Greek Alphabet He is dies novissimus the last day the eighth day which is one with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth dies unctionis the day of unction or anointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unction The day of the Spirit which is the true unction from the holy one 1 Joh. 2.20.27 The first and the last dayes of the feast were kept with the greatest solemnity Levit. 23.36 37. In the feast of Tabernacles when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. The feast of In-gathering vers 39. the last and great day of the feast Joh. 7.37 38. Observ 4. The eminency and difference of Jesus Christ from all the Creatures Some of them are yesterday but not to day and if to day of no long continuance as Bildad tells Job 8.9 We are of yesterday and know nothing and our dayes upon earth are a shadow even Nature teacheth so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is a shodaw and his life is a shadow yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dream of a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of a smoak that passeth away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the image of a shadow these are the Poets expressions And truly if mans life according to duration be compared to the immutable Being of Jesus Christ what is it more for a thousand years in his sight are as yesterday and as a watch in the night Psal 90.4 But of what duration and continuance is he Vers 2. Before the mountains were brought forth c. Repreh This reprehends the present Generation who can be content to allow Jesus Christ to be the same yesterday and the same for ever but not the same to day 1. Say not saith the Wise Man what is the cause that the former dayes were better than these for thou doest not enquire wisely concerning this Eccles 7.10 Yet we think our selves marvellous wise though we esteem the former dayes of Jesus Christ and mean time neglect the present the Jews magnified Abraham Joh. 8. but there is no likelihood but had he lived in their dayes they would have dealt with him as hardly as they dealt with his children for Moses though the meekest man upon earth and like Jesus Christ Deut. 18. yet how often would they have stoned him but when he was dead O how they mourned for him and would have worshipped him The like we may say of Isaiah Jeremiah Ezechiel Amos c. all the Prophets while they lived among them they despised them as fanatick enthusiastick mad men when they were dead O how they honoured them built them Sepulchres what not Matt. 23.29 They built the Tombs of the Prophets and garnished the Sepulchres of the Righteous The very same men when Jesus Christ came among them whom Moses and the Prophets foretold should come and it was the summ of all their writings how dealt they with him This is the heir let us kill him Matt. 22.38 so they reason And herein their madness is observable that though they differed in judgement among themselves Pharisees and Sadducees yet they would agree with the Herodians and with the Romans whom otherwise they accounted their enemies and wicked men yet herein they all well agreed that they might put Jesus Christ to death this was an Orthodox point wherein all agreed Are we now any other in our dayes than they in theirs I verily believe not one jot better nay worse rather I doubt not but if Jesus Christ should again appear in the flesh many of the strictest Professors of this Religion would deal as hardly with him as the Jews then did For why doth not our Lord foretell of these very times that because iniquity should abound the love of many should wax cold Matt. 24. doth he not say expresly Matt. 23.32 Behold I send unto you Prophets and Wise Men and Scribes c. Doth not our experience teach us that if men do not profess only but practise and live the Christian life deny themselves take up their Cross follow the Lord in his death and life exhort others to the same life though they teach nay because they teach no other thing than Moses and the Prophets Jesus Christ and his Apostles have taught and commanded to be taught Doth not our own experience teach us that men of contrary minds and judgements one to other for search them and ye shall hardly find two of the same Opinion yet in opposing persecuting lying against the very Truth of Christ presently preached unto them Christ to day They admire Christ in the Primitive Times extol the Life of the Martyrs and their constancy in their death and blame their persecutors the same men live the like evil lives and persecute the same Grace of Christ present in his Members And the Reason is evident the presence of Christ manifested in his members is too illustrious too clear a conviction and confutation of their Atheistical and ungodly life and therefore Veritas redarguens odio habetur veritatem praesentem odimus sublatam ex oculis quaerimus invidi Yesterdayes hot Sun burns no man to day Vrit enim fulgore suo qui praegravat artes Infra se positas extinctus amabitur idem Ask in Moses's time who have been good men Answer will be Abraham Isaac Jacob Moses must be stoned Ask in Solomons's dayes who have been good men then Moses and Joshuah
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
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
as had gotten such an habit of swearing and cursing and blaspheming that they knew not when they swore And so of the like I pray God there be none such among us and by this means they have lost the principle of examination a duty proper to those who make their address to the Lords Table they are given to a reprobate mind a mind that hath lost discrimen honestorum turpium that cannot discern between good and bad A most fearful condition how dreadfully doth the Apostle censure such a man Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil Consol 1. But I should too much wrong this Text should I not make use of it to the Consolation of those who have though but a small and scanty measure of the Spirit For who hath despised the day of small things Zach. 4. Ne parva aversaris inest sua gratia pervis Though they are not full yet they are not empty Our good God rejects not the least measure of his Spirit in any of his servants Esa 65.8 The new wine is found in the clusters and one saith destroy it not there is a blessing in it Thus God took notice of the weak beginnings of his Spirits in Jeroboam's son He only of Jeroboam shall come to the grave because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 14.13 Hag. 2.3 Saith of the House of God Is it not as nothing yet be strong O Zerubbabel and be strong O Joshuah according to the word that I commanded you when ye came out of Egypt So my Spirit remains among you in medio fear ye not 2. But much more comfort may I speak to those who have a greater measure of the Spirit they have the Comforter himself with them who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath his name from Comforting What though thou want some of those outward things which the world call their goods Hast thou the Spirit of thy God Thou hast in him whatever can be called GOOD Confer Matth. 7.11 with Luk. 11.13 What though thou be oppressed with that which the world calls and accounts the only evil There is no evil so great but its over-poised and weighed down with the greater good For as the sufferings of Christ abound in us so also do the consolations What if the Sun of persecution So our Saviour calls it if we compare Matth. 13. verse 6. with 21. What if that Sun be up and wax hot at noon-day if the cool wind blow and allay the heat of it what hurt doth it The Sun is always hot and extreme hot between the Tropicks so that the old Poets conceived the World was not habitable in those parts but our Geographers and experience of many have taught us the contrary and the reason is that heat 's allayed by a constant general wind that blows there from the East to West and such an heavenly gale refresheth and cools the heat of persecution This was figured unto us by Joseph a Type of Christ who dined with his brethren at high-noon Gen. 43.16 He who is not ashamed to call us brethren vouchsafes to dine with us to feed upon our Faith Prayer and Praises and the will of him that sent him which is his food Joh. 4. He vouchsafes to feed us with his flesh and blood his holy Word and Spirit that we may be filled with all fulness of God Exhort I shall conclude this point with an Exhortation to us all that we would labour to be filled with the Spirit of God And that we may the better be moved hereunto what is there in this World useful for the life of man which the Spirit of God somewhere in Scripture borrows not a name from The Wiseman reckons up among the principal things for the whole use of mans life water fire and blood of the grapes oyl and cloathing Ecclus. 39.26 And the Spirit of God is all these 1. Water A well of water springing up unto the everlasting life Joh. 4. and 7. this he spake of the Spirit 2. 'T is fire As John the Baptist speaks of our Saviour He shall baptize you with the holy Ghost and with fire Matth. 3. Where and is exegetical and explains the Nature of the Spirit like unto fire This is the Fire whereof our Lord speaks Luk. 12.49 I came to send fire on the earth and what will I if it be already kindled And I would to God it were kindled in every one of our heart◠that it might consume every sinful lust there and be a light of life unto us 3. 'T is Wine So we may understand St. Peter Act. 2.15 16 17. These are not drunk as ye suppose but this is that which was spoken by the Prophet Joel I will pour out my Spirit they are not drunk with wine wherein is excess but they are filled with the Spirit Eph. 5.18 Musto Spirituali with Spiritual new Wine saith the Gloss 4. 'T is Oyl So the Prophet Esa 61.1 The Spirit of the Lord God is upon me Why because the Lord hath anoynted me The Vnction from the holy One 1 Joh. 2. 5. 'T is Cloathing Tarry saith our Saviour at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until ye be endued or cloathed with power from on high Luk. 24.49 i. e. with the holy Ghost Jud. 6.34 The Spirit of the Lord cloathed Gideon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such and so principally useful is the holy Spirit of God unto the spiritual life as these are to the natural and therefore 't is called the Spirit of life Rom. 8.2 So extremely necessary it is That if a man have not the Spirit of Christ he is none of his Rom. 8.9 This is that Spirit that quickens enlivens enlightens teacheth reneweth governeth comforteth purgeth and uniteth us unto our God As for notes or signs of this Spirit in us should a man question almost any one whether he had a portion in him of Gods Spirit or no he might be in danger to be answered as Machaiah was by Zedekiah 1 King 22.24 With a blow on the cheek and a taunt which way went the Spirit of God from me to speak unto thee Certainly Ahab's Prophets were perswaded they had the Spirit of God as partial opinon and self-love perswades most men though they give heed to spirits of errour 1 Tim. 4.1 were we to try a vessel whether full or no we would not judge it to be so by the great noise it makes Empty vessels ye know sound most when the full are silent and the shallow rivulets make a greater noise than the deepest and fullest stream The waters of Shiloah go softly i. e. the Spirit of Shilo or Christ Esa 8. And therefore they who try the Spirit by our boasting and ostentation of it They who try the Spirit by this mark take their mark amiss The Spirit of God hath left us more certain
one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or unprofitable without the keeping of the Law 3. In regard of God who ordained the Ceremonial Law only for a time and for the ends forenamed and those obtained he shakes this Ceremonial Kingdom and makes all the Feast Dayes New Moons Sabbaths and all the Solemn Feasts to cease Hos 2.11 Hag. 2.6 7. And the Reason is he is a Spirit and therefore according to his nature requires a worship in Spirit and Truth not only in type and figure 1. Observe then what esteem the Spirit of God hath of a Ceremonial worship if rested in All such services though Gods own Institutions are old things And shall we think that Christian Ceremonies if rested in are better God calls his own Institutions old things when rested in And shall not all humane Institutions be as bad or worse if we rest in them without the Truth and foundation of them O Beloved take heed of resting in a perfunctory and outward performance of any Service any Ordinance 2. Observe the transitory nature of all outward Services they pass away Hebr. 8.13 that which decayeth and waxeth old is ready to vanish away An Argument to us to rest our Souls and to lay hold upon that which is durable and permanent the Apostle makes that use of it Hebr. 12.26 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal life Hebr. 6.18 1 Tim. 6.12 Carnal Ordinances are of short continuance All flesh is grass but the Word of God that endureth for ever 1 Pet. 1.24 25. Wherefore Beloved let us be exhorted that as these old things are of a passing and transitory nature we would so suffer them to pass away from us This is St. Paul's document to the Corinthians when he observed that Church rent with Schisms and Contention going to Law one with another 1 Cor. 1 and 2 and 3 and 4 6. when he observed it polluted with toleration of Incest Chap. 5. and with Idolatry and Superstition and Pride in that the strong despised the weak and the weak judged the strong and neither could bear with the other Chap. 8.9 with calumny and detraction 2 Cor. 1.5 This was Paul's practice and is and ought to be the duty of every Minister to warn the people committed to his charge touching the nature of these old things that they are such that they are transitory and that they ought to pass away from such as are New Creatures The Observations before named may be here used as Motives and Arguments to perswade us 1. They are old things and of small value 2. They are of a transitory nature 3. They are utterly unlawful and unprofitable if rested in which will appear if we take a particular view of the outward cover of old things 1. Under the Law 1. As permitted by God under the Gospel 2. As commanded by him under the Gospel 1. As permitted so the Golden Calf in the Wilderness But every sin that is committed is permitted of God otherwise it could not be but this to be allowed afterward of God at least for a time for Eliah calls the Altars erected unto the Calves Gods Altars 1 King 19 10-14 And when the Altars were thrown down saith he was zealous for the Lord God of hosts as Jehu also was 2 King 16.29 because the makers of these Calves pretended the worship of the true God as appears Exod. 32.5 1 King 12.28 So the Athenians pretended worship to the true God under the name of the unknown God and therefore the times of that ignorance God winked at Act. 17.30 Wisd 11.23 But when that people rested themselves upon that superstitious service of God Then God calls their God and the worship of him by their true and proper names their God an Idol Act. 7.41 Devils Levit. 17.7 and the worship of them going a whoring ibid. see Vatabl. thus what Jehu calls the Lord 2 King 10.16 the Scripture more truly calls the sin of Jeroboam c. vers 29. and 2 Chron. 10.15 Devils 1 Cor. 10.20 Thus when they worshipped God by Jeroboam's Calves they feared the Lord 2 King 17. vers 32 33. yet vers 34. when they relied upon that worship unto this day they do after their former manners They fear not the Lord nor do they after their statutes Thus when the Pharisees and all the Jews kept the tradition of the Elders not eating except they washed often or up to the elbows as Theophilact turns it Mar. 7.3 The Ancient Fathers of the Jewish Church intending as we may charitably conjecture the inward washing from all pollution of Flesh and Spirit The Lord connived at their Will-worship till under a pretence of an outward cleansing they neglected the inward till under a colour of Mans Commandments they thrust out Gods Then he esteemed their worship as an old thing then in vain do they worship me teaching for doctrines the Commandments of men Mar. 7 7-13 As for Ceremonial Services commanded of God as the building of a Temple offering Sacrifice Solemn Feasts and Sabbaths they were all Gods Gommandments but when they doted on the Temple and trusted in it and cryed Templum Domini and mean time neglected the God of the Temple The Lord himself threatens to prophane his own Temple Jer. 7.9.14 as at length he did and he denies that he dwells in any such place Act. 7.48 49 50. Thus he commanded Sacrifices and gave direction how they should be offered as appears in Exodus throughout almost the whole Book of Leviticus but when they rested in opere operato God rejected all their Sacrifices c. Isai 1. And to shew that he was constant to himself and that it was a business of great moment worthy the taking notice of Isai 66.3 He that kills an Oxe is as if he slew a man He that sacrificeth a Lamb is as if he cut off a dogs neck He that offereth an Oblation as if he offered swines blood and he that burneth incense as if he blessed an Idol And though he commanded Moses to erect the Brazen Serpent yet when the people abused it to Idolatry Hezekiah by God's Commandment destroys it and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a diminutive name and that contemptible from the matter whereof it was made not from the form according to which it was made not a Serpent but a piece of brass As when they abused the Sacrifices he calls them slain beasts Act. 7.42 And it is very observable that throughout that whole Chapter the scope whereof will not easily be understood the Protomartyr Stephen answers an Objection Chap. 6.13 14. and proves at large that neither Temple nor Offerings nor any Ceremonial Service though instituted of God pleased God per se by and in themselves considered but as they were serviceable patterns of heavenly things and therefore being rested in God rejects them all as contemptible old things And thus much of the Ceremonial old things permitted or commanded
of bread not in Bethlehem Judah but in Bethlehem in the Tribe of Zebulon Jos 19.15 That is they seek him for their loaves in their own habitation so Zabulon signifieth As the Scribes who told the Wise-men that Christ should be born in Bethlehem They themselves went not out of their own Town to seek him And thus without doubt and question the greatest part of men seek Christ they will not go out of themselves to find him they would have him come to them they will not go to him This is the reason of so much sighing and groaning wherein many men place a great part of their Religion They would find Christ and not forsake their Covetousness their Envy their Hatred c. their Country No no 't is impossible All say we are in our Country But 't is hidden Manna Therefore Bethlehem signifieth the City of War as well as the City of bread and it is called the City of David the Warriour Luke 2. and it signifieth thus much to us that we cannot feed on the bread unless we fight for it It is said of the Inhabitants of the Isles called Baleares that their Children were so brought up that they must not eat except first they shoot down their meat He that will not labour shall not eat the bread of life Labour for the Meat that endures to everlasting life to them that thus labour and travel Christ whom we seek promiseth to manifest himself He that hath my Commandements and keepeth them I will manifest my self unto him John 14.21 To these he promiseth refreshment out of the true Bethlehem To him that overcometh saith he there 's Bethlehem the house of War To him I will give to eat of the hidden Manna there 's Bethlehem the house of bread Revel 2.17 Having thus found Christ in Bethlehem as the Lord instructed the Wise-men so let me advise and remember you By no means tell Herod tell not the Herodians a generation of murderers that crucifie the Lord of life in his Childhood and weakness 2 Cor. 13. Who as Pharaoh gave order that the Children of Israel if Males and likely to prove strong should be put to death Exod. 1. Such Pharaohs such Herods there are I mean Corrupters of Youth who put to death the young Israelites whatsoever good is like to prevail in themselves and others Like Pharaoh's Locusts who devour every green thing the righteousness of Children that they meet withall Exod. 10.15 So Christ the Righteousness calls himself the green tree Luke 23.31 Or if they seem more fitly so to be compared like the wild Asses as the Lord describes them Job 39.8 The rangers and ramblers who search after every green thing O take heed of such wild Asses such Locusts such Pharaohs such Herods Herod put his own Child to death with the rest that so he might be sure he thought of the death of Christ Vide Macrobius libr. 2. Satur. cap. 4. And to avoid them having found Christ return thou as the Wise-men did another way Thou camest perhaps by the way of Envy return by Charity Thou camest by the way of Anger return by Patience and Meekness Thou camest by the way of Covetousness return by the way of Liberality Thou camest by the high-way of Pride return by the lower-way of Humility So shalt thou return unto thy Rest and the Lord shall be with thee and prosper thy Journey To him alone be Glory and Honour for evermore The Ancient Church left out the Venite this Day to signifie their readiness to believe and obey the Gospel without invitation Durand de Festo Epiph. NOTES AND OBSERVATIONS UPON MATTHEW IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then was Jesus led of the Spirit into the Wilderness to be tempted of the Devil THe last day ye heard John Baptist The voyce of the Lord crying in the Wilderness Now our Evangelist tells us how the Lord himself being baptized of John is led by the Spirit into the Wilderness there to be tempted of the Devil And as this day ye heard a preparation to Battel So these words present us with a preparation to a Combate and that the most notable c. See Notes on Matth. 4.4 In the Words we have these divine Truths 1. Jesus was led by the Spirit into the Wilderness 2. He was led to be tempted of the Devil 3. He was then after his Baptism led Let us here enquire 1. What Wilderness this was 2. And what Spirit he was led by into this Wilderness 1. There were many Wildernesses in the Land of Israel that here mentioned is said to be that between Jerusalem and Jericho which was wont to be infested not only with wild beasts but also was infamous for theevery saith Eusebius whence the place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the frequent shedding of blood there where was a Garrison kept for defence of Travellers Of this place our Lord makes mention in that Parable or History either we may call it Luke 10.30 In this Wilderness our Lord was with the wilde beasts Mark 1.13 And it is more likely that this was the Wilderness for in it is that Mountain which is called Mons Diaboli as being that exceeding high Mountain whence the Devil shewed our Lord all the Kingdoms of the World and the glory of them 2. What Spirit was he led by into this Wilderness Answer Surely by the Holy Spirit for so the Syriack Interpreter saith expresly And St. Luke puts it out of question for having spoken of our Lords Baptism and the descent of the Holy Ghost upon him chap. 3.22 after his inserting of our Lords Genealogy chap. 4.1 he continues the History thus Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness The end of this our Lord 's leading into the Wilderness we shall find in the following point of which hereafter Mean time we cannot but take notice of the correspondency between the Type and the Truth Israel is Gods Son his first-born Exod. 4.22 and the Scripture was fulfilled in Christ which saith of Israel Hos 11.1 Out of Egypt have I called my Son Matth. 2.15 And as the Lord brought his Son Israel out of Egypt into the Wilderness even so the Spirit here leads his Son the Lord Jesus into the Wilderness Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people Levit. 16.21 22. And the Lord hath laid upon him the iniquity of us all All Christs actions and passions are our instructions Since therefore the first rule our Lord gives us is self-denyal renouncing of our selves he figures out that first rule unto us in his first exercise going into the Wilderness whereby the Ancients understood self-denial and renouncing of the world for what better represents the emptying of our selves than a Wilderness where there is want of all things Such a Wilderness our Lord Jesus was led into by
Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
so or so as Moses had commanded Joshua 11.14 Neither left they any to breath What else is hereby to be understood but what the Law and Will of the Lord is that 's Moses who is ordinarily taken for the Law that Jesus the true Joshua fulfilled Obs 3. The Law and Prophets continue in their strength and are as firm and strong obligations in this time of the Gospel as formerly they were The Moral Law in the Letter and Spirit The Ceremonial according to the spiritual understanding of it for Ceremoniale aboletur Spirituale manet The Judicial Law according to the Equity of it This will appear from the two next Verses to my Text v. 18 19. So that the Gospel requires of us as much obedience as the Law for measure and degree Obs 4. They who live dissolutely and loosely They neither have the doctrine of Christ nor his life or practice nor end of his coming to countenance palliate and cover their vitious lives withall Reprehension of those who destroy the Law and the Prophets 't is the cause of their destruction and destruction of the people Malac. 2 1-9 and 4.4 5 6. 2. Think not that I come to destroy c. By these Words the Lord puts a bar against all Opinions all Tenents and Disputes of men concerning the Law as if by him or his doctrine it should in the least be diminished Rat. The Thoughts are the Basis and Foundation of Counsels Wills Affections Actions Works and Words And therefore our Lord thought it necessary to give caution concerning them He knew the present Surmises and Suspitions of the Scribes and Pharisees He foresaw the false conceits and opinions that would be received in the World concerning his doctrine as we find at this day Obs 1. The Law and Prophets are empty and voyd until Christ come to fulfil them There is a Vacuum where obedience and fulfilling of the Law and Prophets is not Vide Not. in James 1.22 Jer. 4.22 23. Obs 2. Note hence what an exact and perfect life our Lord Jesus came to bring into the World even the fulfilling of the Law and Prophets A life opposite unto that generation of men he met withall in the dayes of his flesh and as opposite unto this present generation in the dayes of his Spirit for all those he dealt withall beside his own Disciples who were of one will with himself all the rest were either Pharisees or Sadduces of which sort were also the Herodians The former sort the Pharisees fulfilled only the outside of the Law and Prophets whose righteousness consisted only in the obedience unto the outward commandment The latter sort the Sadduces and Herodians were a prophane people who were so far from fulfilling the Law and Prophets by their obedience that by their outward and inward disobedience they made voyd and emptied the Law and the Prophets Of one or other sort of these the true Disciples and truly called Christians only excepted consists this present Generation As for the Sadduces and prophane persons their sins prevent judgment 1 Tim. 5.25 The Pharisees are the men who most of all deceive themselves and are in greatest danger of deceiving others And therefore our Lord tells his Disciples Matth. 5.20 That unless their Righteousness exceed the Righteousness of the Scribes and Pharisees they should not see the Kingdom of God The Scribes were the great Teachers of the people the Pharisees were the most religious followers of their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord hereby teacheth his Disciples wherein consists that Righteousness which God requires and accepts wherein else than in obedience to the Law and Prophets Now the Law saith Thou shalt not kill Thou shalt not commit Adultery c. The Scribes and Pharisees did not kill did not commit Adultery and therefore they thought themselves just and despised others Luke 18. And the Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who obeys the Law is righteous But our Lord Jesus denies that the Scribes and Pharisees obeyed the Law as appears every where throughout the Gospel especially Matth. 23. And the reason because it is not enough that a man do not kill nor commit Adultery c. but that also he have a mind abhorring and loathing murder and adultery for since the mind is so much the more excellent than the body that the man is named from the mind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Soul signifieth the whole man in the Hebrew and Anima in the Latine foelices animae quibus hoc cognoscere primum inque domos superum scandere cura fuit Whence Anima cujusque is est quisque every man's Soul is himself Hence it undeniably follows that he is a murderer who hath a murdering Soul that he is an Adulterer who hath a Soul inclined to Adultery He who hates his Brother is a murderer He who looks upon a Woman to lust after her hath committed Adultery with her already in his heart If any one here except and say the Law is not so severe to punish hatred or lust with death 't is true for the Lord hath committed the inflicting punishment for breach of the Law to Magistrates which being but men they punish the evil work done not the evil will they punish the dammage committed not the thought or purpose at least while it is unknown for how else can the Magistrate convince the minds of men by the testimony of two or three Witnesses without which he cannot proceed to punish an offence Would therefore a man be safe from the Magistrate It 's enough for him that he do not kill that he do not commit Adultery although his mind and heart be murderous and adulterous And thus the Scribes and Pharisees were just and righteous who performed outward obedience to the Law and Prophets And if the Kingdom of Christ had been of this World he should not nor would have taught any other doctrine But since the Kingdom of Christ is not of this World not an earthly but an heavenly Kingdom The Judge also is not earthly but heavenly the Witnesses also must be spiritual and heavenly and the judgment spiritual and heavenly in which the mind cannot be hid According to this Righteousness not only the murdering body and the adulterous body is punished as in earthly and bodyly Kingdoms but the murdering and lascivious mind or soul also shall be punished Would we therefore avoyd the eternal punishment we must then no doubt not only obey the outward Law in shew only as the Scribes and Pharisees did but inwardly also truly and from the heart as in the sight of God who searcheth the heart and reins and punisheth hatred for murder and lust for adultery And what I have said concerning these two Commandments is also to be understood of all the rest Obs 3. If our Lord Jesus Christ came not to destroy the Law and Prophet but to fulfil them Hence it will follow that they who boast of Christ's fulfilling
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was enough If the Disciples said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are
them that curse you c. Alas the world by their wisdom know not God and how then can they confess him Judas denied and sold his Lord for thirty pieces thou wouldst not do so no thou wouldst die first Is not Christ the Truth darest thou confess him how then comes it to pass that thou partest with thy Lord's Truth at a far cheaper rate than Judas did happily for less than one of his pieces when it comes between thee and a gainful bargain as if thy Lord Truth were the cheapest commodity that 's bought and sold Alas Truth lies and cryes in the street Prov. 1. fallen there and who thinks it worth the taking up Who dares own that least and poor Grace of meekness who can stoop so low as to take up Christ's humility who can bear his patience who dares own Christ so as to forsake himself renounce his own wisdom who for Christ's sake would part from all suffer reproaches and endure any contempt who can endure to be baffled scorned slandered who is so brave a valiant man who dares thus confess Christ Thou must sure say thou hast no power so to do Is not Christ the power of God O Beloved truly to confess Christ is an excellent Duty and rarely to be found amonst the confessors and professors of Christ themselves The Reason why Christ will confess such before his Father appears from consideration of the Covenant of Grace whereby God hath engaged his Truth and Faithfulness to those who are in Covenant with him As this is Christ's part of the Covenant his confessors have performed theirs they have honoured him It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These have honoured God and God pleaseth to honour them they have served Christ therefore the Father will honour them Joh. 12.26 For ye have fed and cloathed me Mat. 25.34 These more especially Christ will confess before his Father because no man cometh to the Father but by him John 14.6 though it be as true that no man cometh unto him except the Father draw him Joh. 6.44 which is a riddle to many who know little or take little notice of the mutual inward operations of God the Father and him Our Lord foreseeing that upon confession of him before men would follow persecution of his Martyrs from men and that of their precious death there would be a glorious issue a great increase of his Church Sanguis Martyrum semen Ecclesiae He rewards their confession of him with his confession of them Obs 3. They whom Christ confesseth before his Father Christ is in them So the Original words sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confess in him so much also the Context proves Mat. 10.20 Not you but the spirit of your Father that speaketh in you Do ye seek a proof of Christ speaking in me Obs 4. See the ground of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness and confidence observable in the true professors or confessors of Jesus Christ They confess the Lord Jesus Christ 't is the Lord's will they should do so if they do so he will confess them This consideration encouraged David I will speak of thy Testimonies before Kings and will not be ashamed Psal 119. Nor was Paul ashamed of the Gospel of Christ Rom. 1.16 'T is strange what boldness comes from the same principle even in Heathen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates See Philoxenus infrà Job 13.13 We ought to obey God rather than men Whether it be right in the sight of God to obey you rather than God judge ye We cannot but speak the things we have seen and heard Acts 4.2 Amos 2.12 and 3.8 Obs 5. Confession of Christ must first be made before we can hope that Christ will confess us that 's Gods method which Satan mainly endeavours to invert and pervert It 's a rule worth our learning In malis seperat finem à mediis in bonis seperat media à fine when evil is threatned by God Satan secures us of the end and makes us fearless Ye shall not die 't is a speech that yet sounds in our ears When good is promised as here he promiseth the end though we neglect the means If ye suffer with him ye shall reign with him nay he hath taught us that though we suffer not with him yet we shall be glorified with him A most dangerous piece of Sophistry with it Satan beguiled our first Parents and with it he deceives the Children all the world over Exhort To confess Christ in the midst of an adulterous Generation to keep the patience of Jesus Christ his meekness and humility peace moderation be loving to all men own such as are trodden under-foot it will not want Christ's reciprocal confession He shall appear to your glory and joy Esay 66.5 This day shalt thou be with me in Paradise Consider what contradiction of sinners he suffered against himself Pray to the Lord for his Holy Spirit without which we cannot confess him No man can say that Jesus is the Lord but from the Holy Ghost The Will of our God is our Sanctification 1 Thes 4. Devorandus est pudor That we presume not to call that merit which from the beginning to the end is the pure Grace and Goodness of God 2. Instructions to Christ's Ambassadours Whosoever denieth me before men him will I deny before my Father wherein there is 1. An implicite prohibition 2. An explicite and express commination The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is denying as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirming It answers in the LXX to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to lye So that denying here more properly signifieth opposing that Truth which we know as they say Mentiri est contrà mentem iri To know Truth and not confess it but hold it in unrighteousness and to Apostatize from it This Thou shalt not deny me before men Whosoever denieth him him will our Lord deny John 1.20 John confessed and denied not but confessed I am not the Christ Denying is opposed to confessing and because oppositio est mensura sui oppositi therefore as confessing of Christ is not only with the mouth but also with the heart and works and with the whole life the like by the Rule of contraries we may say of denying Christ that it is either with the mouth and word or in the deed and work Tit. 1.16 With the mouth and words denial may be either direct and down-right or else indirect and interpretative 1. Down-right so the Primitive Apostates denied Christ saith Pliny of them 2. Indirect not to confess but to be silent when they confess not at all Now because this denial proceeds from fear or shame in him that denies him hence it is that this question which the Old Tragaedians some time made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether had ye rather I should speak smooth lies to ye or rough truth
but for their sakes who have taken notice of Christ only without them and according to the flesh not within them or according to the Spirit Poor Souls who have been deluded with a Python a Spirit of Divination which hath brought great gain to their Masters Now this Spirit being cast out by the Name and Power of Jesus Christ it is no marvel that her Masters storm and Cry out these men being Jews the true Confessors and Professors of Christ do exceedingly trouble our City the reason is given v. 19. The hope of your gain is gone This makes Demetrius mad and his fellows the Crafts-men who make or vent silver shrines for Diana cry out amain Great is Diana of the Ephesians Alas the silver shrines will not off the hope of their gain is gone Our Lord moves us to confess him by propounding a reward of our confession May we then obey our Lord in hope of reward Truly in hope of no reward less than himself But this needs some explication The Christian life whereby we confess Christ is above all rewards In keeping of the Commandments there is great reward It was a pious speech one gave of Zadoc who gave name to the Sect of the Sadduces that he was a good Leader of evil Followers 2. Whosoever denieth our Lord him will our Lord deny before his Father which is in Heaven What it is for the Lord to deny a man appears by the contrary phrase what it is to confess a man which is to acknowledge or own him As therefore Christ then owns acknowledgeth and confesseth those who confess him when he invites them to partake of his Kingdom and to Reign with him So on the contrary he owns not nor acknowledgeth but denies those who deny him when he rejects them and renounceth them and adjudgeth them to everlasting punishment of both these ye read in the description of the last judgment which proceeds according to confessing or denying of our Lord Come ye blessed c. for ye have owned me Go ye cursed for ye have not owned me but denied me In regard of 1. those who deny Christ They reject the chief good under the notion of evil they are ashamed of him shame is of somewhat that is evil What iniquity have yours Father found in me Jer. 2. There is no iniquity in him Psal 92. ult 2. He is the Judge at the last day even Christ who denies them wherein consider 1. the Justice 2. the Power of Christ 3. In regard of the Covenant between both the reason appears from the Covenant it self often iterated either in the same or like terms 2 Chron. 12.5 and 15.2 Thus saith the Lord ye have forsaken me and therefore have I also left you The Lord is with you while ye are with him If we deny him he also will deny us 2 Tim. 2.12 This is grounded upon Lex Talionis or because the Covenant is between persons unequal there is greater equity on the Superiours part more justly may he deny us Jer. 17.13 All who forsake thee shall be ashamed and Christ shall be ashamed of them and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters But why before the Father because he who denies the Son denies also the Father and therefore he is called a lyar 1 Joh. 2.22 Who is a lyar but such that deny that Jesus is the Christ He is Antichrist that denieth the Father and the Son Object Doth the Lord use terrour to fright us from denial of himself must they that are under the Gospel live under the Spirit of bondage Rom. 8.15 Ye have not received the Spirit of bondage to fear again See Notes on Luke 12.4 5. Repreh 1. Those who are ashamed to confess Christ and his Righteousness to the displeasure of their friend Men alledge the Example of the Thief on the Cross to excuse themselves from obedience till they are going to their grave But I marvel they take no notice of his glorious confession of Christ and profession of Faith and reproof of his fellow thief Thou mean time canst hear thy Fellow blaspheme swear curse lye talk lasciviously and obscenely c. canst see him do that which is wicked yet holdest thy peace and hatest thy Brother Levit. 19.17 when thou wouldest seem to love him art of the same mind with him denyest Christ when thou wouldest seem to confess him Vae mihi quià tacui Esay 9. i. e. pretend to confess and profess Christ a Jew is properly a Confessor or Professor but indeed are no such persons but such as deny him deep hypocrisie which the Holy Spirit calls blasphemy O what a swarm there is of these Flyes they are not of Christ's Church but of the Synagogue of Satan Beelzebub is their God the God of Flyes Can these men hope to be hidden No The Lord saith he knoweth them Rev. 2.9 Object But these have a form of Godliness Answ Some men are ashamed of being too Religious of the very form of Godliness surely Godliness hath as well an outward as an inward form Mat. 8.38 Thus the Germans before their desolation were ashamed of mentioning any part of the Word of God Repreh 2. Those who deny the Lord who say they are Jews and are not who have a shew and form of Godliness but deny the power of it Obser 2. Observe who they are whom the Lord shall deny at the Great Day even they who deny him in this Adulterous Generation Why who denies him do not all of us confess and profess him Beloved let us not deceive our selves Remember how the Spirit of the Lord interprets the denial of Christ O but I believe what dost thou believe That Jesus Christ hath redeemed me saved me Hath he redeemed thee from thy vain Conversation 1 Pet. 1.18 Hath he redeemed thee from all iniquity Dost thou believe that he who denies Christ in works him will Christ deny That 's the truest denial I believe that Christ hath done all things for me if he hath done all things for thee then he hath believed for thee too and there 's an end what needest thou believe He hath repented for thee what needest thou repent He bids thee believe thou tell'st him there 's no need of it he hath done it already and biddest him do it himself All this belief is resolved into self-love O but we are not such we hear his Word we receive the Sacrament we do great things in his Name Beloved whatever we do if we fall short of obedience if we want that Life that he requires to be in us it is all to no purpose let us all who profess our selves the people of God take notice of this Hos 7.13 and 8.12 Our confession with the mouth will little profit us when we deny him with our lives and works Such are they who live only an outward moral life such as we read many of the Philosophers were But
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
preparation to receive some thing from God or 2. to give some thing to God or men 1. To receive some thing from God according to Gods Command Open thy mouth wide and I will fill it Psal 81.10 Psal 119.131 2. To give some thing unto God as praise Psal 51.15 which yet the man himself cannot do unless God open his lips O Lord open thou my lips and my mouth shall shew forth thy praise It 's a preparation also to the imparting of some thing unto men which we have recived of God as Divine Doctrine So Paul 2 Cor. 6.10 11. So the Lord Jesus Mat. 5.2 Reas Why the Prophet Asaph opened his mouth in parables See Notes on Heb. 1.1 1. Observe the dignity of God's Prophets See Notes as above 2. The constant course of Divine Providence ibidem 3. They who have the Law and a standing Priest-hood may yet need extraordinary Prophets ibidem 4. Hence it follows undoubtedly that that large Psalm 78. is parabolical and full of parables and hidden sayings The Prophet first tells us of the Law is that parabolical We know saith the Apostle that the Law is Spiritual which I have shewn heretofore until very many were weary of the Argument God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers His delivering them out of Aegypt is delivering them out of the staits of sin Mich. 7. vers 15. compared with 19. St. Paul opens the mystery of Manna and Water out of the Rock and shews it no other than the Sacrament of Christ's body and blood 1 Cor. 10. in which Chapter as also in Heb. 9. and 10 and 11. he opens many other of these parables and shews that they are mystically to be understood because omnia in figura contingebant illis And they were written for our understanding upon whom the ends of the world are come Note hence That the whole History of the Jews from the giving of the Law until the Reign of David which contained above 400 years was not only Literal but also Spiritual Mystical Parabolical How doth that appear even by the words of the Text which are the Preface to prepare his Auditors for attention Hear my Law O my people I will open my mouth in parables Repreh The Prophet here saith he will open his mouth in parables yet if we read the whole Psalm we shall find nothing but what was before delivered in Exod. Numb Deut. Joshua Judges 1 Sam. 2 Sam. all which though to the literal understanding it seems nothing else but a bare History yet the Prophet here calls it all a Parable and being about to relate it he saith he will open his mouth in parables which may stop the mouths of ignorant men who when they hear any of those stories expounded and opened according to the mysteries contained in them they cry out that we turn the Scripture into Allegories as they said of Ezechiel Ezech. 20.49 But truly the ignorance of these men is to be pittied They are of the multitude and not yet in the house The Cynick when the Schollar committed a fault he stroke his Master because he taught him no better and indeed they very well deserve it who teach nothing but the dry Letter and outside the history of the Scripture and to keep their party entire to themselves They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories and good reason they have for it for they fear lest they should by that means learn more than they are able to teach them Who sees not how these ignorant Zelotical men set their mouth against Heaven How dare they thus smite the Truth it self upon the mouth because he here opens his mouth in parables But what the Apostle saith of Jannes and Jambres 2 Tim. 3.8 9. may be very well applyed to them Mysticé Here we have a notable type of the Lord Jesus propounded unto us in Asaph whence Joseph the perfect one hath his Name he it is who speaks here as all ancient and modern Interpreters agree as in the main although in some circumstance they differ for who but the Lord can thus with Authority call for audience Hear my Law Who but he can call the Law his who can summon and call the people his my people but he whose they are the Lord himself Yea St. Matthew in the Text imparts as much when he saith That our Lord speaking all those things in parables fulfilled what was before spoken of him in the Psalm I will open my mouth in parables this is the Prophet Deut. 18. Act. 3. He opens his mouth in parables Reason Beside what formerly delivered The Lord Jesus the wisdom of God who knows our hearts and how best to move them he makes choice of this kind of argument of all others as that whereby they are most probably moved The argument à pari as we call it in our Art of Reasoning for so our God in dealing his judgments in the world inflicts punishments upon some one or few Vt poena ad paucos terror ad omnes veniat The reason is à pari what befalls one may befall all the rest This is Lex Talionis wherewith God is delighted as I have shewn largely In reproving of sin what is spoken in general mans Nature is apt to apply in special therefore Jer. 3.10 11. and 44.2 Ezec. 23.11 Dan. 5.22 The Lord reproves them because they had not made use of their reason and considered homo homini quid praestat Thus the Lord exercised his sinful people with arguments à pari All parables are such whether expressed in words or works as Ezec. 12.9 where the Prophet was commanded of God to remove his houshold stuff See Notes on Marc. 4.11 Obser 1. The word of God is parabolical and mystical See Notes on Mat. 13.11 Obser 2. The Scripture is not so plain and perspicuous as some men conceive it to be See as above Mat. 13.11 Obser 3. Note hence the ground of many differences heretofore and at this day in the Church of Christ ibidem Obser 4. Hence we learn what is primarily and principally intended in Moses and the Prophets in Christ's and his Apostles Doctrine what else but Spirit and Truth for so the Law as Joh. 1. was given by Moses and that is Spiritual Rom. 7. and Grace and Truth came by Jesus Christ Grace sufficient to resist all temptations Truth answering to types and figures And thus Christ is not only the Truth Joh. 14. and so understood Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen amen dico vobis i. e. Veritas veritatis the Truth of truth the Son who is the Truth of the Father who is the God of Truth he speaketh Hence things are said in Scripture to be True and to be the truth not only which are opposite unto falshood and what is false but that which is opposite unto types and figures is said to be truth and true Dan. 11. Joh. 15.1 Hebr. 8.2
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
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
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
and the making of them That I may plant the heavens and lay anew the foundation of the earth Esay 51.16 We read of the firmament of faith Col. 2. The first Adam was a Figure of the second The more notable Histories have and are to have their spiritual fulfillings See Notes on Zephany 1. Such is this of Noah See Notes on Gen. 6.14 Particulars of this kind are many I shall content my self with few 1. The promised Rest was thought to be given by Joshua chap. 1.13 and 23.1 But after that it 's promised in David's time Psal 95. And after David Solomon was thought to give the people Rest 1 King 8.56 But long after all these our Lord Jesus in the days of his flesh invites us to it Matth. 11. But the Apostle tells us that this is to be enjoyed in the days of his Spirit and saith there remains a rest for the people of God Heb. 4. This in the Text the saving of Noah and his house in the Ark by water was a figure of Baptism 1 Pet. 3. and Baptism is a figure of Christs Death and Resurrection and our Conformity thereunto Rom. 6. The first Adam was a figure of the second Rom. 5. And all things belonging to the first was as it were cast into a mould of the Animal Life figurative of the Spiritual as a Picture rudely drawn with Lead or a Coal which is a preparation for more orient Colours to be laid on in the Spiritual Life The second parallel there was an Ark for the preservation of Noah and his houshold into which Noah entred And there is a spiritual Ark. In this general Parallel we have these particulars Noah makes his Ark and the Son of Man his Ark. The word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in behalf of those who were exposed to the danger of water See Notes on Gen. 6.14 The third parallel In the days that were before the Flood they were eating and drinking 1. They did eat and drink 2. In the days before the Flood they did eat and drink The Customary manners usages and practices of the former old World resembled by the like practices usages and customary manners of this latter World both aggravated from their time These are expressed in two pair of natural Actions Eating and Drinking Marrying and giving in Marriage Unto this Example of Noah's days St. Luke adds the like of Lot's days Luke 17.28 They did eat they drank they bought they sold they planted they builded In the words we shall consider 1. These two pair of natural Actions absolutely and in themselves 2. As the former have influence upon the latter and dispose thereunto I call them pairs because as in Nature so likewise in Scripture they very often go together 1. Eating and drinking are natural Actions See Notes on Gen. 25. And what doth our Lord blame in these Actions Eating and Drinking are Actions natural which proceed from natural Desires implanted in us by the God of Nature without which the person of the Man cannot be naturally preserved 1. The Lord blames not these Actions of Eating and Drinking but their carnal Security who did eat and drink 2. Yea their immoderate and inordinate eating and drinking they were toti in hoc they were wholly taken up in actions of this and like nature And the holy Ghost expresseth it in the phrase here used signifying an imperfect time some past some present some to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were eating and drinking c. And the Agents those who spent and were spending their time thus so a doing that they were yet about to do what they now did they made it their business and they went as it were every day conscientiously about the doing of it Reason Though our Calling be an high and heavenly Calling yet the present seeming good draweth forcibly downward And it must needs do so See Notes on Rom. 6.19 The stream of the Thoughts Wills and Affections can run intensly but one way at once for ye cannot serve God and Mammon not God and the World God and the Belly They neglected the Preachers of Righteousness Venter non habet aures the Belly hath no ears Quos perdere vult Deus dementat God infatuates those whom he would destroy Obj. The violence of the Appetite should seem in this case to excuse See Notes on Gen. 25. Obj. I have no power See Notes on Rom. 6. and as above Doubt Were there no other sins in the old World or are there no other now but Surfetting and Drunkenness Chambering and Wantonness Resp See Notes on 2 Pet. 2.5 Observ Our Saviour saith not that they were Gluttons and Drunkards but that they were eating and drinking Even natural and lawful Actions may be dangerous in regard of sin which may attend on such Actions or dangerous temptation therefore he well said Verebar omnia opera mea I was afraid of all that I did or in regard of some penal evil or true and real punishment For we read Gen. 25.34 that Esau did eat and drink and rose up and despised his Birth-right and therefore is called a prophane person Heb. 12. Exod. 32.6 The people sate down to eat and rose up to play c. Judg. 9.27 The Shechemites did eat and drink and cursed Abimelech And therefore whereas Job's Children had a custom to feast at one anothers houses Job 1.4 Job feared lest they might curse God in their hearts and therefore he offered sacrifices in behalf of them continually or all the days Matth. 22.5 Our Lord saith not that he who was excluded from the Supper went to plough iniquity but that he went to his farm an honest Calling nor doth he tell us that the Merchant handled the Balance of deceit but only he went to his merchandise a warrantable good Profession Thus in the days of Lot Luke 17.26 it is said they bought and sold and planted and builded He saith not that they sinned simply in so doing but no doubt there adheres some dangerous temptation unto these actions as to buying and selling Many saith the wise Man have sinned for a small matter And he that seeks for abundance will turn his eyes away he is avidus As a nail sticks close between the joyning of the stones so doth sin stick fast between buying and selling Ecclus. 27.1 2. There is a drawing Heavenward and earthward as the name Masrecha imports Gen. 36. and Edom. Observ 2. The impetuousness and violence of the sensual Appetite See Notes on Gen. 25.21 fine Obs 2. He forgets that he was made according to the Image of the immortal God in righteousness and holiness yea in the posture of his Body Os homini sublime dedit coelúmque tueri He gave to Man a look aloft That he might view the heavens full oft But they become curvae in terras animae Souls bent to the earth a crooked Generation ventri obedientes serving the belly grovelling on the earth bowed to the earth
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and
their Forefathers who by their unbelief and disobedience fell short of that Rest Heb. 4.1 he exhorts them and us also Let us fear saith he c. O Beloved do not the most of us at this day put off this business of the greatest moment yea and that which is the only necessary thing until it be too late Josh 18.3 And Joshuah said unto the Sons of Israel how long are you slack to go to possess the Land which the Lord God of your Fathers hath given you What else is this inheritance but the Eternal Life and Happiness 2 Pet. 1.4 and the Promise is made to Vs and to our Children Acts 2.30 the gate of Mercy and Grace in Jesus Christ yet stands open yet who sees not how we prefer any thing before it We read what happened to the Jew that was not Circumcised the 8th day and therefore Circumcision was administred though on the Sabbath day as for the Circumcision made without hands who serve and worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh but who puts not off that Si spes refulserit lucri if there were a gainful commodity to be had now and it were too late to morrow would'st thou not leave all things and about it Suppose thou wert a Servant and the Pretor as of old should invite thee at such a time to come and be made Free would'st thou fail Now thou art the servant of Sin and Satan and the Lord calls thee to freedom yea to be a fellow-Citizen with the Saints and of the houshold of God and what excuses doest thou frame exactly against thy self An Act of Oblivion is published and remission and pardon promised to all who come in by such a day will any think we defer remission and pardon of sin yea and Eternal Life is promised to all who come unto God by Jesus Christ yet the pleasures of sin for a season invite us O what delights there are at Gods right hand for ever more we regard not thou art past the flower of thy Age think not so of the 11th hour as of the first If such a Physitian there were who could make thee young again who would not go unto him speedily Why the Lord promises thee now the Old Man is corrupt with deceitful lusts yet to renew thee in the Spirit of thy mind but the belly has no ears thou preferrest the present good before Eternal bliss and happiness let us be exhorted to petition Lord Lord open He is gracious he admits all who come to him with timely repentance NOTES and OBSERVATIONS on MAT. 25.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not WE have heard the joyful Event of the wise Virgins due Preparation they went into the Bride-chamber and the door was shut Come now to the sad Event of the foolish Virgins undue or non-preparation their late Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their importunate and unseasonable petition for entrance into the Bride-chamber they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Lord c. And the Answer of the Lord to their Petition All which we may resolve into these Divine Truths 1. The other Virgins came 2. They said Lord Lord open unto us 3. They came afterward and said Lord Lord open unto us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done 4. The Lord said Verily I say unto you I know you not We may remember that the twelve first verses of this Chapter are only the Protasis or proposition the first part of a Parable which is grounded on an ancient custom as hath been shewn The Apodosis Reddition or second part of the Parable is to be supplyed by comparing Spiritual things with Spiritual as hitherto I have endeavoured to do 1. Now to come is to believe yea desire yea hope yea to be willing all these are motions of the Soul and are in all men good and bad as here in the foolish Virgins for they believe and hope that they shall enter into the Bride-chamber do we not hear even profligate wretches and wicked men when they would seem to affirm some undoubted Truth say as they hope to be saved as they hope to live c. This discovers a great deal of false Faith and Hope and much ungrounded confidence in the world It 's held for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which every man takes for ganted he believes he hopes he is confident he is assured he shall be saved he shall find mercy with God Whereas indeed this conclusion which men take for granted and are taught first of all undoubtedly to believe if well examined will appear to any reasonable man to presuppose and require two premisses out of which it must necessarily be inferr'd As thus He that repenteth and forsaketh his sin shall find mercy I repent and forsake Therefore I shall find mercy The foolish Virgins and all foolish men and women whose pattern the foolish Virgins are they believe and it is a great part of their folly that they believe only the Conclusion that they shall be saved that they shall find mercy c. without giving any heed or regard unto the premisses and so in a matter of the greatest moment and consequence in the world put a fallacy upon themselves and foully deceive their own souls and therefore the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable illogical and wicked men who have no Faith 2 Thess 3.2 2. They said Lord Lord c. Here follows the Petition of the foolish Virgins which Petition or Prayer of theirs is the introduction of their Faith Hope Desire and Will and may stand for their reason of it This Prayer is very importunate and earnest as appears by the doubling of the compellation Lord Lord open unto us whereby also they hope to be heard for their importunity and much babling and hereby they desire entrance into the Kingdom of God How many have we known in these times who have called themselves the Godly Party who yet have been known Whoremasters and Drunkards yea how many such who live in the lusts of the eyes and pride of life Observ 1. The Kingdom of God of all other things is the best and most desirable as appears from hence because all men good and bad just and unjust sincere and hypocritical desire entrance into it for if that be good which is loved and desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good is lovely then surely that must be the chief good which is loved and desired of all Observ 2. Hence it appears that even the worst of men such as are Exclusissimi shut out of the Kingdom of God
to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
It is the counsel of one of Job's friends to him acquaint thy self with God and be at peace But alas whom go we about to perswade to know God Every man thinks himself well acquainted with God and that he hath attained to great intimacy with him as if that time were generally now come whereof the Prophet Jer. speaks 31.34 They shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me even from the least of them unto the greatest saith the Lord for I will forgive their iniquity and remember their sin no more Every man pretends much knowledge of God as that he is able to instruct others O beloved not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 and who are they Should we be Judges of them and say who they are where shall we find them in these our days It 's most likely we seek for them among the Teachers or among them that are taught if we would find them and if among the Teachers we find such as are not ordinary men but such who pretend to a Spirit of Prophecy and such also who confirm their Prophecies with Miracles and whom as our Lord foretels shall plead for entrance into Gods Kingdom with these Arguments Matth. 7.22 Many will say unto me We have prophesied in thy name and have cast out devils and in thy name done many wonderful works then will I profess unto them I never knew you depart from me ye that work iniquity And if we enquire for them as God approves among the people surely we shall pitch upon such as observe Gods Ordinances receive the Sacrament and hear the preaching of the Word and our Lord saith there shall be such who shall perswade themselves that they have done their duty but ye read what answer our Lord gives Luk. 13.25 I tremble when I read that story of a great Teacher in Paris about the year 1082. who being deceased and carried on the Bier into the Church to be buried the dead arose and stood up on the Bier and cryed out to the great astonishment of all Justo Dei judicio accusatus sum Hereupon the Funeral being deferred until the next day when in a greater concourse of people and great expectation the dead man cried out again Justo Dei judicio judicatus sum Whereupon the Funeral was again put off till the next day when all the people flocking to the Church the dead man the third time raising himself cried out with a horrible voice Justo Dei judicio damnatus sum The History is unquestionably true Bruno one of many thousands who had heard this terrible Sentence of the dead man against himself thought thus with himself if this be the issue of formal teaching and hearing how necessary is it that our righteousness exceed that of an outward Profession Whereupon he with some others entred a more strict course of life remembring that of our Saviour they who are Professors that 's Juda let them raise their hearts and affections to the mountain of God's holiness let them become practisers of it It is neither preaching nor prophesying nor working Miracles in Christ's Name nor receiving the Sacrament nor hearing the Word preached though by Christ himself nor prating or praying that is sufficient to admit any man into the Kingdom of God all these things men may do and yet be workers of iniquity Obedience Obedience Obedience that 's it the Lord looks for not every one that saith Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my heavenly Father this is to know the Lord so saith God in Jer. was not this to know me to obey my voice NOTES and OBSERVATIONS on MAT. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh THese words may be considered either absolutely or entirely in themselves or as they have reference to the former i. e. the whole Parable In themselves they are a discourse whose Conclusion is contained in the first word Watch the Argument in the rest thus They who know neither the day nor the hour when the Son of man cometh they ought to watch But ye know neither the day nor the hour when the Son of man cometh Therefore watch As these words are considered with reference to the former they are the Apodosis and all the Reddition that our Lord makes for the Protasis or Proposition of the Parable in the former words and they are inferred as a consequence from them Watch therefore for the Son of Man cometh 1. Then we ought to watch the Son of man cometh 2. We know neither the day nor the hour when the Son of Man cometh 3. Because we know neither the day nor the hour when the Son of Man cometh therefore we ought to watch 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom therefore watch ye for ye know neither the day nor the hour when the Bridegroom cometh 1. The Son of Man cometh Who this Son of Man is and what is his coming we have before heard as Matth. 24. ye may read at large The Coming of the Lord as hath been said is either according to the flesh or according to or in the Spirit according to the flesh and so he reveils unto us what he hath suffered for us and in us and of us and by us and mans himself in a sorrowing self-denying and suffering way So also he comes according to the Spirit or in the Spirit when he appears the second time to those who wait for him and makes himself known to be the man from heaven heavenly and endows us with power from above over all sin and over all the power of the enemy Then he mans us with his heavenly Manhood and makes us flesh of his flesh and bone of his bone Eph. 5. Then that which is perfect is come and that which is imperfect is perfected then that which was in part or a piece-work is done away and we are perfected in the love of God the bond of perfection and attain participation of the divine Nature Union with our God in the Spirit even as all the Light of the Moon and Stars are perfected by the light of the Sun now the man is cloathed upon with his house which is from heaven and this is the coming of the Son of man here meant And that the Son of Man must come will appear from consideration of what hath come before him whereof ye read at large Matth. 24. to try the obedience and love of his Saints and Believers the divine Oracles are clear which have come forth concerning the coming of the Son of Man Esay 11. having told us of the Rod of Jesse in the first Verse he proceeds in the 4. Verse and tells us that
with righteousness shall he judge the poor and argue or reprove with equity for the meek of the earth that he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and 54.17 Every tongue that shall rise against thee in judgement thou shalt condemn Psal 98.9 For he cometh he cometh to judge the earth with righteousness shall he judge the world and the people with equity Where we have an Article of the Christian Faith but no ground or footstep for any bodily presence of Christ 2. We know neither the day nor the hour when the Son of man cometh this testimony we have often in the Evangelists Matth. 24. Luk. 12. Mark 13. Revel 3. and 16. The Reason is alledged by the Lord himself Act. 1. Because the Father hath put the times and seasons in his own power Matth. 24. of the day and hour knoweth no man no not the Angels but the Father only For since there is a place and time for mercy toward penitent sinners as the sentence and punishment due to their sin may be reversed so may the time of the judgment be reversed also and so be kept secret and hidden from us Yea the reason also may be from the iniquity of foolish and wicked men that they may be surprized and taken in their own wickedness as the Lord himself gives warning Luk. 12.39 This know that if the good man of the house had known what hour the thief would come he would have watched and not have suffered his house to have been broken through So Luk. 17.26 30. As in the days of Noah and Lot so shall the coming of the Son of man be they eat they drank they married and gave in marriage until the time c. that Noah entred into the Ark c. Nor is there here any ground of just complaint that wicked men are surprised so uncertainly since all have been warned timely to be prepared Yea Reason may be given of this in regard of all men for were a set and certain time reveiled when the Son of Man would come preparation would be deferred until that time And therefore since the day and hour is left by divine Wisdom indefinite and undetermined that so we may be ready not only when the judge shall come but always according to that 1 Joh. 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and what it is to abide in him we may see in the 6. Verse of that Chap. He that faith he abideth in him ought himself also to walk as he walked This may silence that presumptuous Spirit of Opinion that notwithstanding this assertion of our Lord will yet positively define a day and an hour when the Son of Man shall come proud spirits the Prophet tells us that secret things belong to the Lord our God but these intrude into Gods secrets and will have all things belong to them Hence may be reproved those who watch and keep a strict guard against all outward force but mean time lie exposed to the assaults of all enemies within O what fears what careful thoughts what searchings there have been what vigilancy and watchfulness to prevent and hinder all plots and designs of men contrarily affected But as for the Adversary the Devil his main design goes on still in mens hearts uninterrupted in Envy malice Bitterness Hatred Revenge c. these enemies against which the main watch ought to be kept every man cherishes in his own heart these enemies of the Soul as David calls them they live and are mighty and these are they which make the times perillous 2 Tim. 3.1 while Israel provided against Jericho and Ai they mistrusted not nor observed Achan the cause of trembling and gnashing of teeth as Achan signifies The 1. Reason of our Invitation or Exhortation to Watching may be from the Authority of the Captain of our Salvation it is his word of Command I say unto all Watch the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Etymologist brings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up from sickness as Jam. 5.15 at the prayer of faith the Lord will raise up the sick also from the dead 2 Cor. 4.14 Knowing also that he which raised up the Lord Jesus shall raise us also by Jesus and to stand up as a Watchman is called in the Latin Vigilo which is either from vigeo or vi agere to act with all ones strength or might as he who is raised from the spiritual Malady of Sin or death he acts vigorously and performs the works of righteousness according to what the Apostle exhorts 1 Cor. 15. awake to righteousness and sin not the Metaphor is taken from military affairs and their night-watches 't is reported of the Romans that they had in their Army those which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lay outmost and did agmen claudere kept the guard and watch for the whole army 2. Reason may be considered in regard of the Objects watching implies such a strenuous acting which may invite us to enquire about what objects it is to be imployed and that either for the keeping increasing and obtaining of good or for preventing of evil or mischief 1. For the keeping and obtaining of good Ezra 8.29 Watch ye and keep them until ye weigh them before the chief priests and Revel 16.15 Behold I come as a thief blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 2. The evil to be prevented by watching is two fold either irrepens or incidens as the Civilian distinguishes them which answer to two other in our Law an Inconvenience or a Mischief 1. The Inconvenience creeps and steals upon us as a thief in the night and to such a one the Lord likens himself at his coming 2. Or else the Evil is incident as the Apostle speaks of that wrath which fell upon the Jews to the utmost 1 Thess 2.16 our watching ought to be in regard of both these Note hence the common Profession of all believers in Christ they ought to watch it 's their common duty to watch what I say unto you I say unto all watch The Christian Life is no state of Security as they say of the Civil Law Lex non est scripta oscitantibus sed vigilantibus so it may be said of the Divine Law and the voyce of the Gospel is Watch and pray these duties imply peril and fear not security and ease 3. Because we know neither the day nor the hour when the Son of man cometh therefore we ought to watch Because we know no certain time therefore we ought to watch at all times or if there be any more special time prescribed then to watch Our Lord tells us of two special times Luke 12.37 38. and 4 special times Mark
13.35 Watch ye therefore for ye know not when the Master of the house cometh whether at even or at midnight or at the cock-crowing or in the morning lest coming suddenly he find you sleeping There are who understand these several times of watching literally and from thence have gathered proper hours of watching in the night Psal 63.6 I remember thee upon my bed and meditate on thee in the night watches Surely our Lord would not have pointed at those special times of watching nor would the Devil have disswaded Macarius from the observation of those times of watching unless there were something in them tending to the destruction of the Kingdom of Satan and the advancement of the Kingdom of God 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom watch ye therefore for ye know neither the day nor the hour when the Son of man cometh We remember a twofold object of watchfulness propounded evil to be prevented and that not expected good to be kept and obtained that we may enter into the Bride-chamber The evil to be prevented is near us irrepens incidens 1. Malum irrepens the inconvenience that evil of sin which easily besets us and secretly steals upon us as a thief in the night 2. The Malum incidens the mischief it is the evil of punishment the judgment that suddenly comes upon us as a robber as an an armed man 1. The malum irrepens the evil that steals upon us is the National Sin whatever that is of which we must be watchful and wary that we avoid it and be not guilty of it lest the malum incidens the terrible judgment of God seize upon us The National Sin no doubt is either the empty Lamp the fruitless Oyl empty dead Faith without the Oyl of the Spirit of Faith and Love and without the Oyl of good Works and Works of Mercy Or the Lamp full of the false Unction Oyl or Spirit from Antichrist that accursed Oyl or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enters into the bones of ungodly men whereby they are wise and strong to do evil but to do good they know not that abundance of iniquity whence according to our Lords reasoning proceeds want of love and mercy these and such as these are mala irrepentia the National sins But hence may spring an Use of comfort to the humble Soul it s not held an Error to hope for the Unction from the holy One to hope for the Spirit of God the Oyl in our Lamps of Faith to burn and shine in good works of Mercy I say It 's not held an Error to hope for this Spirit since the Lord promises it if we pray for it and the Apostle tells us the promise is made to all that are afar off and that he gives his Spirit to those who obey him Act. 5.32 As for the Oyl of good works and works of Mercy wherewithal our Lamps of Faith ought to shine is it not commonly said to be Arminianism or Popery to urge the exercise of good works and works of Mercy But Beloved is it not the end whereunto we are made Eph. 2.10 are we not created unto good works that we should walk in them Are they not as necessary to our Faith that it may be a living Faith as the Soul is to the Body that it may live See Jam. 2.1 So that Faith and Obedience are inseparable in Christians oft-times being taken the one for the other Observ Hence also an use of reprehension if the Lamp of Faith and Knowledge be so empty of good the Spirit of God and works of mercy what shall we say of the fulness of evil the false Faith full of the false Unction if they who have not the Unction from the holy One if they who have not the Spirit of Christ are none of his whose are they who have the Spirit of Antichrist Giddyness Rebellion Whoredoms Dissention Uncleanness If he know not those who are empty of good Works and works of Mercy how shall he know those who are full of evil Works and works of Unmercifulness Rom. 1 28 31. If they who are called Virgins as they who in some measure have abstained from the polutions of the flesh if these were excluded from the Marriage shall not the adulterous Generation be exclusissima What saith the Apostle Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh saints Verse 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience there 's malum incidens the mischief that shall suddenly fall wherefore Eph. 5.4 he saith Awake thou that sleepest and arise from the dead arise from those dead works watch and pray for the prevention of those National evils which hang over our heads lest the Judgment suddenly overtake thee As there is now a time that the Gate of Mercy which now will easily be open at the knocking of sighs and tears and groans and prayers of the penitent now the time is wherein our Lord saith whoever cometh to me I will not cast out the gate stands open for Traytors Adulterers Idolaters for sinners of all sorts for David after his Murder and Adultery for Mary Magdalen after her Whoredom for Matthew after his receipt of Custom for Peter after his threefold denial for Saul after his persecution of the Church And there will be a time when that door is once shut it will not be opened neither by prayers or sighs or tears or groans O beloved as knowing the terror of the Lord I presume to exhort now now now the gate of mercy may be opened unto you now knock now watch now pray for if the gate be shut against thee the Lord will seal and ratifie the Exclusion of Fools with Amen Note hence their great peril who have all things at their own will both outward and inward the strong man keeps the Palace and his goods are in peace but while they say peace cometh sudden destruction O the perversness of mans corrupt nature that which should be to us a reason why we ought daily to watch and pray to wit because we know neither the day nor the hour when he Son of man cometh this verily is a reason to many why they are negligent slumber and sleep long naps in known sins as they of old The Lord sees not the Lord deferrs his coming Not minding Satan our adversary that roaring Lyon going about seeking whom he may swallow up or drink up he I say daily watches his opportunity when he spies us negligent or the windows of our Senses open then casts he in his darts or temptations some delightful object or other whereby he may perswade or draw us off from our duty to sin and vanity and make us to neglect our guard But watching looks at an object worth obtaining and well
Fountain sealed what profit is in them both and what profit is there in great contemplation and long study if it bring forth nothing to the good and benefit of mankind Tully could say Paulum Sepultae distat inertiae Celata virtus and what delight is there in still musick The Lord expects of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some excess somewhat beyond other men in the exercise of our gifts and graces if ye salute your Brethren only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we always abound in labour the Lord will be alwayes rewarding us and making us abound Sign Have we the goods of our Lord have we his Spiritual Talents what they are I have shewn in the first point Have we the simplicity of Abel may we not fear that our craft and subtilty hath bereaved us of our simplicity the Apostle was afraid of his Corinthians 2. Cor. 11.3 Corinth was a City of great trade and traffick and Sin saith the Wise Man sticks close between the buyer and the seller the word astutus subtle and cunning is said to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a City and may we not fear the like of our City and for the same reason that the Apostle did of Corinth And what think we of the second Talent the Law of God the Jews had it in their time yet had they it not in that they brought forth no fruit of it and therefore it was taken from them according to that of our Lord Mat. 21.43 The Kingdom of God shall be taken from you c. Yea the idle servant gave sentence against himself out of his own mouth vers 41. and may not we as truly For do we not say almost generally that the Law of God belongs not to us or if it belong to us it 's impossible to be performed by any power that our Lord hath given to his Servants which is now a dayes taught as a Catechetical Doctrine How then do we say we are wise Jer. 8.8 9. We have not the Law and therefore it 's taken from us As for the third Talent the Grace of the Lord calling us to repentance and amendment of life by John Baptist do not most men think that Talent was spent long since and no such dispensation now required in the Church Do not most men leap over John Baptists head that they may come immediately without any preparation unto Christ That Talent we most of all brag of is our precious Faith hereby alone men grasp all the promises of God but are there not seven additions to be joyned to it 2 Pet. 1. It 's a working Faith which our Lord requires a Faith that works what is profitable unto men Tit. 3.8 but Jam. 2.14 What then can we hope of the fifth Talent the suffering together with Christ Is it not a duty either not known or forgotten Is not Christ even dead yea buried in us like that Talent wrapt up in a napkin in the earthy heart And what 's left among us but a glorious profession of Faith and Religion as broad fig-leaves to cover our nakedness without fruit O Beloved let us sadly remember the Lord returns to take an account of his Servants he expects fruit not leaves Mich. 7.1 The Lord Jesus alwayes hungers and desires to eat the fruit of the Spirit in them so long as we bring forth fruit we are not dryed up but if the Lord come and find not this fruit in us will he not say unto us as he did unto the barren fig-tree How many at this day have only leaves and outward profession without the fruits of the Spirit who for a long time have had a name that they live O let us all take heed lest the Lord coming and finding no fruit we bear the Curse according to the doom in the Text From him who hath not shall be taken away even that which he hath Wherefore Brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON MARK IV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all these things are done in parables THese words are a part of our Saviours Answer unto his Disciples who asked him the meaning of the Parable which he had spoken to them in the former part of this Chapter St. Matthew 13.10 reports their question thus Why dost thou speak unto them in parables And his Answer thus Because unto you it is given to know the mysteries of the kingdom of heaven but to them it is not given We may resolve the words I have read into these particulars 1. There are mysteries of the kingdom of God or there is a Mysterie 2. The Disciples know this Mysterie or these Mysteries 3. It is given to them to know it or them 4. To those that are without all things are done in Parables 5. Unto the Disciples indeed it is given to know the mysteries of the kingdom of God but unto those without all things are done in Parables Of the two first I have spoken heretofore yet may a doubt arise touching the later whether all the Disciples of Christ know all the mysteries of the kingdom of God yea or no surely they do not But for a more full and clear Answer to this question we must distinguish 1. Mysteries 2. Disciples 3. degrees of Knowledge and 4. Gods different dispensation of divers mysteries unto divers Disciples divers degrees of Knowledge There are two kinds of mysteries some are more easie truths such is the mysterie of the Gospel hid from none saith St. Paul but prophane men who perish in sin Other mysteries there are which the Scripture stiles great Mysteries and such is the mystery of our Conjunction and Union with God Ephes 5.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith he is a great Mysterie for so the Church figured by Eve the Mother of all the living ones taken out of Adam the figure of Christ whence the Church is flesh of his flesh and bone of his bone and we are members of his body of his flesh and of his bones Ephes 5.30 This and such like as these are called wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 13. Proportionably to these two kinds of Mysteries there are two sorts of Disciples also some are young and weak and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful or rather according to the Margin having no experience in the word of righteousness Like men of weak queazy stomachs such as can digest only light nourishment as milk and honey Esay 7. 1 Cor. 3. Heb. 5. that is the first principles of the oracles of God as the Apostle interprets it Heb. 6.1 the word of the beginning of Christ As for bread and strong meat they cannot away with it they cannot feed on it with out imminent danger Like those Jews who escaped
Observ 1. Our Lord Commends unto us by his holy Example holy retirement and sequestring of our selves from the multitude This is our Lords frequent practice This holy retirement our Lord commends unto us after he hath wrought some great and notable work as after his Miracle of feeding five thousand with five loaves and two small fishes Joh. 6.9 25. and here after his cure of the withered hand A practice of our Lord quite contrary to the guise of most men who when they have done any thing more notable they commonly shew themselves to the multitude As Theophrastus gives the character of a vaiâ—-glorious Orator who after he had made his Oration Ye shall find him saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would say upon the Exchange or in the Market as Themistocles after his great Victories shewed himself openly at the Olympick games How contrary is our Lords practise hereunto After his Miracles and Works above Nature he withdrew himself from men that he might not seek honour of men but might give all glory intirely unto God Observ 2. Holy businesses are to be transacted and performed in holy places prayer unto God in Gods prayer-house Not that this duty of Prayer is to be confined unto any one place for as the time is unlimited and men ought to pray continually Luk. 18. So is the place also without confinement men ought to pray every where liftng up holy hands 1 Tim. 2.8 But as there were set times of Prayer Evening and Morning and Noon-day Psal 55.17 and set hours of prayer in the Apostles times Act. 3. So were there certain set-places of prayer wherein men ought to pray even a Prayer-house as the Lord saith of his Temple My house shall be called the house of prayer Observ 3. There is no time unseasonable for prayer unto God Our Lord prayed in the night when others sleep Yea the night is a more seasonable time of prayer when the soul may maintain a Soliloquium an holy intercourse with her God by prayer Solus Deus cum sola omnia Cant. 3.1 By night in my bed I sought him whom my soul loveth I remember thee on my bed and meditate on thee in the night-watch Observ 4. Holy retirement is not for vain speculations Surely the Schools of the Prophets have not their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from being idle and lazy nor Ludus literarius from lusus playing and sporting O no but the quite contrary Such places of retirement and withdrawing of our selves from men and outward imployments are ordained for this end That we might learn to draw near unto our God and the things of God And that we might draw others also And this was the practise of the old Prophets and the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monks They withdrew themselves from the World that they might more entirely live unto God Whereas the later kind of Monkery unless they be much wronged is a perverse imitation of the former and little other than a retired idleness Observ 5. Great important occasions require long continuance intention and fervency in prayer Such a long prayer we read Solomon made 1 King 8. but it was upon a most solemn and extraordinary business The Dedication of the Temple And our Saviour made a long prayer Joh. 17. but it was for the whole Church both which then the Father had given him and for those who should afterward believe in Christ vers 20. Thus our Lord prayed here probably a long prayer but the occasion was important The Ordination of the twelve Apostles Oserv 6. Of how great importance is the sending forth of the Apostles and Teachers into the World Our Lord before he ordained his twelve Apostles he watched and prayed unto his Father and continued in his Devotions all night it was a business of greatest moment they were to seizin mankind which the Doctrine of the Father Son and Spirit He tells them so Matth. 5.13 Ye are the salt of the earth They were to enlighten the World with the Light from Heaven So our Lord tells them ye are the light of the world vers 14. They were Preachers licensed for the whole World So he gives them Commission Matth. 28.19 Go and teach all nations They were Exorcists whose office was to cast out Devils They were Physicians of all mankind for he gave them power over unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases Matth. 10.1 this Power he had in himself this Power he imparted unto his twelve Apostles whom therefore he is said to have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 4.13 He made twelve and accordingly they seizined the Earth enlightned the World preached to all Nations cast out Devils heal'd all manner of Diseases This was an argument and object worthy a whole nights Watching Devotion Meditation and Prayer But what Did that power cease with the Apostles who then received it Surely no for we read 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by the laying on of the hands of the Presbytery 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God that is in thee by the putting on of my hands So that there was like power given and like power received and therefore the like prayer was made Our Lord at the ordaining of his Apostles made such earnest prayer And he gave then order to his Church to make like Prayer upon like occasions Matth. 9. where immediately follows the Ordination of the twelve Apostles Matt. 10.1 and accordingly ye read of the Apostles practise Act. 1.24 When Matthias was chosen they prayed and said Thou Lord who knowest the hearts of all men shew whether of these two thou hast chosen and 14.23 when Paul and Barnabas were sent forth they prayed with fasting and is there not the like necessity at this day among mankind that the Word of God be preached that the evil spirits be cast out diseases heal'd c But is there the like power given or receiv'd at this day Paul and the Presbytery gave it and Timothy receiv'd it as you have heard But do those who ordain at this day give the like gifts or do those who are ordained receive the like gift by the imposition of the ordainers hands would God it were so But since such imposition of hands is ineffectual what can we judge of the present Ordination but that it is an empty form of Godliness without the power of it Repreh 1. This Example of our Lord doth not warrant prolix and tedious prayers upon ordinary occasions for such long prayers have no countenance no authority in the whole Word of God Therefore saith the Wiseman Let thy words be few Eccles 5.1 2 3. Matth. 6.7 8. When ye pray use not vain repetitions And 23.13 14. The Scribes and Pharisees hypocrites for a pretence make long prayers who therefore shall receive the greater damnation
Repreh 2. Those who are soon weary of their Devotions and all other good Duties as they in the Prophet when will the Sabbath be ended when will the Preacher have done we are weary of well-doing would these watch and meditate and pray all night as our Lord did who are weary of the Duties of the Day Repreh 3. Much more are they to blame who weary themselves in the way of wickedness Wisd 2. Spend whole nights in surfeiting and drunkenness in chambering and wantonness Yea whereas they that are drunken are drunken in the night in the time of ignorance many there are who riot in the day time after the light of the Gospel hath shined to them They are such as sin against the Light This is the condemnation that light is come into the world and they love darkness more than the light because their works are evil Joh. 3.19 Be ashamed and blush O pretending Christian He of whom thou wilt be named spends the whole night in Devotion Thou who wouldst be taken for one of his followers and of the Church wastest whole days and nights in accursed works of darkness Mysticé There is a night of sin which over-shadows the Soul when it departs from the Sun of Righteousness Thus Judas went out from the Lord Jesus and it was night Joh. 13.9 In this night the Soul commits the works of darkness and entertains the Prince of darkness until the light of the Law discovers the darkness In this dark state the Soul inveloped complains O Lord the iniquity wherein I am incorporated is stronger than I am lift up thy feet and destroy the enemy that rebelleth in thy Sanctuary Judg. 16. Against this night we are so often commanded to watch and pray and that in Gods Spiritual prayer-house the heart of the righteous man Unto this prayer-house Abraham's servant went and prayed Gen. 24 12 13 14. as ye find by comparing vers 45. Hither went Rebecca to pray Gen. 25.22 Hither went Nehemiah Neh. 2.4 Hither went gratious Hannah 1 Sam. 1.10 16. For whereas Prayer is a pious affection of the heart tending towards God which sometimes breaks out into words accordingly Prayer is either Mental or Vocal Mental c. See Notes on Gen. 24.45 Before I had done speaking saith Abraham's Servant in my heart Exhort Let us receive the Lord Jesus into his own House His house are ye if ye hold fast your confidence Heb. 3. know ye not that your bodies are the Temples of the holy Ghost which is in you 1 Cor. 6. Joh. 1.12 Consider the means conducing hereunto cast out the inmates out of the Lords house Sathan desires to make thy body a tipling-house an house of Merchandise But say Shall I take the member of Christ and make it a member of an harlot Exhort 2. Since the actions of our Lord are exemplary and Paterns unto his Church let us imitate them What if I should exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at least they who ordain others should herein imitate our Lord Jesus Sure I am it was an ancient Custom in the Church of Christ observed four times a year which they called quatuor tempora four times set a part for that purpose when those Apostolical men who had the unspeakable gift imparted it unto such as were fit to receive it according to the places forenamed and 2 Tim. 2.1 2. It 's a poor shift to say that that gift hath ceased in the Church we may say as well that the Prayer of Faith hath ceased in the Church for by that Prayer all the gifts of God may be obtained yea even the Spirit of God it self Luke 11.13 Act. 2. By this Spirit men who are believers in Jesus Christ â—nder the obedience of faith grow up unto the man-age of Christ and are taught unto the kindom of God and receive the divine Unction and spiritual Power from on high whereby they are enabled to teach others and to bring out of their treasures the new and the old that is the Letter and the Spirit saith St. Basil And this is the true Seal and Character of the Ministers of Jesus Christ And is not this worthy all our most ardent and fervent Prayers all our Devotions all our Watchings Exhort 2. Maintain a constant correspondencie with thy God in his Spiritual Temple and Prayer-house See notes as before on Gen. 24.25 NOTES AND OBSERVATIONS UPON LUKE IX 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow me THe Metaphor is taken from those who forsake their colours who renounce and leave their Party they were wont to adhere unto the same which the Apostle calls elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.26 prodigal of his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own self may be understood two wayes Either 1. In respect of Sin or 2. In respect of Grace 1. In respect of Sin and so a mans self may be diversly considered for there are in every one of us as it were the abridgement of Three men 1. That whereby we agree with the Beast and live according to Sense and the principles of bruitish men 2. That whereby we agree with defective or corrupt reason and live according to that which we properly call the animalish or natural man both which St. Paul calls the earthly man 3. That whereby we agree with our God and that which we call the heavenly man There are certain apprehensive powers and wills in every one of these men 2. In respect of Grace and that which is given unto us of God and is truly and properly not our selves but somewhat of God in us as his gifts and graces Qui existimat se esse aliquid cùm nihil sit He who thinks himself some thing when he is nothing deceives himself Gal. 6.5 And a man may be said to deny himself two wayes according to the two-fold self 1. When he resolves his sensual and rational mind understanding will and affections into the will of God And 2. When he resigns up the gifts and graces of God as not belonging to himself but such as he hath received of God Examples of the first self-denial the Apostle gives Tit. 2 To deny ungodliness and worldly lusts they are the sensual and beastly self 2. The rational self intimated 2 Cor. 10.4 5. Casting down imaginations or reasonings and bringing into captivity every thought into the obedience of Christ 2. Self-denial is in regard of the graces and gifts imparted of God unto us and resigning them up unto God 1 Cor. 15.12 2 Cor. 12.11 In nothing came I behind the very chief Apostles though I am nothing I live yet not I but Christ liveth in me The reason of this is there is a double necessity 1. Precepti of the Precept and Command of our God prevented and founded upon the inward and secret attraction and drawing of the Father Joh. 6.44 No man
that of Moses Let my doctrine drop as the rain my speech shall distill as the dew as the small rain upon the tender herbs as the showers upon the grass Deut. 32.2 So the Lord Jesus the great Teacher the true Moses He comes down like rain into a fleece of wool even as the drops that water the earth Psal 72.7 quietly and stilly without any noise as the rain fell into Gideons fleece Judg. 6.37 This kind of teaching is by injection or darting as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth for as Satan hath his fiery darts so hath our great friend and teacher his darts also and those inflamed with an holy fire of LOVE which he casts into the heart even holy inspirations and injaculations such as the Disciples travelling to Emaus felt when he taught them Luk. 24. Did not our hearts burn within us when he opened unto us the Scriptures This is the rather to be observed because some conceive that Christ's Doctrine must come with violence like a storm and the teachers of it ought to drive furiously like Jehu Alas they know not of what spirit they are 'T was Esaus counsel come let us go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports violence but Jacob according to the foot of the cattle c. 33.13 14. Christ's teaching is a secret whisper a submonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30.21 Thine ears shall hear a word behind thee Reproves Those who out of their own wit and sagacity do teach the fear of God Humane Reason of all other things will be tampering with Religion Job 13.12 Thus among the Jews their great learned men taught their own devices instead of Gods fear Their fear of me is taught by the precepts of men Isa 29.13 with Matth. 15.9 is In vain do they worship me teaching for Doctrines the Commandments of men a strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustration an horrid and dreadful disappointment in the end of all our labour after so much abstinence so much fasting so much afflicting of our selves such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much will-worship to be requited with quis requisivit ista who required these things at your hands In vain do they worship me their fear of me is taught by the precepts of men 2. These words are understood with reference unto the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they imply that we have two kinds of Teachers an Earthly and an Heavenly the Spirit of the World and the Spirit of Christ which are no other than some have called their evil and their good Genius or Angel the one teaching the fear of men the other teaching the fear of God The evil prevents the good and grounds us ill That false Doctrine must be unlearned before we can learn the true Hence it is that the Commandments are most of them Negatives Mysticé Why is the Lord said sometimes more immediately to kill as Er and Onan There is some reason for this Mystically concluded in the name of these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wickedness having the same Letters And Onan may well be his brother for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth iniquity And then there is good reason for the Context for Gen. 38. vers 7. Er was evil in the eyes of the Lord and vers 10. That Onan did was evil in the eyes of the Lord and therefore the Lord slew him also for the eyes of the Lord are upon the kingdom of sin and will destroy it from the face of the earth But there is another reason of more extent for as in the Common-wealth the supreme Judge will take particular and personal cognizance of such capital crimes as are most destructive to the Common-wealth So God the Judge of all the World Gen. 18. Heb. 12. He takes personal cognizance of such sins as are most destructive to the World Thus as there is any sin in the height so in special manner bloodshed injustice and uncleanness To these or some of them the judgements of God are to be referred These brought the flood upon the ungodly Gen. 6. 2 Pet. 2. These provoked the Lord to come down and judge Gen. 18. And for these things cometh the wrath of God upon the children of disobedience Eph. 5.6 And sins of this nature are said more especially to be committed against God How shall I do this great wickedness and sin against God uncleanness is committed against God Gen. 20.6 The Lord tells Abimelech I with held thee from sinning against me So Ely to his Sons if a man sin against the Lord who shall entreat for him against the Lord because Adultery 1 Sam. 2.25 So David confesseth his sin and saith against thee only have I sinned Psal 51.4 And the Judgement God himself executes Thus he is said to slay Er and Onan Whore-mongers and adulterers God will Judge Heb. 13. And therefore although in regard of many sins in their height this Nation be ripe for judgement yet more especially in regard of Uncleanness Adultery and Fornication which many at this day commit with boldness and declare their sin like Sodom and hide it not but commit it without remorse of conscience as holding it indifferent and that they are acted by one Spirit acting in all hereupon I cannot but expect the judgements of God near even at the door Eph. 5.6 Observ 1. The Lord kills Hence we learn whither to have respect in all our sufferings slanders reproaches oppositions death it self whither else but to God himself since all things are ordered by God A man would endure a storm of Hail or a tempest at Sea but you would think him a mad man or a fool that should go about to revenge himself of the Sea for a wrack as Xerxes was accounted little better for throwing fetters into the Sea And 't was an act of madness in Cyrus to cut the River Gyndes 'T is little better for thee or me to storm at Shimei when he curseth defames and reproacheth thee What said David in this case when Shimei rayled at him 2 Sam. 16. when hot spirited Abishai said Why should this dead dog curse my Lord the king Let him curse saith David because the Lord hath said unto him curse David If Shimei be a dog for barking at thee what art thou better if thou bite the stone as the dog doth Who ever rails reproaches defames oppresses yea kills and slays us it is not without Gods direction not a Sparrow not an Hair Whence wicked men are God's sword Psal 17.13 The wicked which is a sword of thine and vers 14. Mortal men are the sword of the Lord Assur is the rod of God's wrath Isai 10.5 Jerem. 47.6 7. O thou sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabbard rest and be still Look not thou at the instrument whoever but at the Lord who useth it The instrument hath no power of it self but
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
secular and worldly helps but in a sort constrained by the enforcement of positive and present enemies temptations from the evil beasts and evil spirits to desire it to hearken to the voice of God and he must needs go we say whom the devil drives 3. Thirdly such a desart and forlorn condition the Lord requires in all such as he receives to be his Disciples Luk. 14 25-33 Every one of your that forsakes not all that he hath cannot be my Disciple it is required of him who ever is fit to be a Disciple of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher Nor will you take an Apprentice but he shall be able to write and read they who will be Christs Disciples or Apprentices which is the same they must go into the wilderness unto John the Baptist and hear Gods voice of him before they can be received to be the Disciples of Christ for beloved it is not such an extempore business to be a Disciple of Christ as 't is conceived by some who out of pretence of magnifying Christ and his merit or out of favour of their own lusts or out of ignorance of the Scripture which truly is not so much heeded as the glosses and writings of men upon it and the received vulgar tenents which are taken for granted for one or more of these reasons they transgress and pass over the Law and leap over John Baptist's head and so at one step go out of Aegypt into the heavenly Canaan without passing through the wilderness they will be John's Disciples immediately whether he will or no without hearkening unto John the Baptist. 1. Observe then a common duty necessary for all those who would be Christ's Disciples and Christians indeed would they hear the Lords voice let them go into the wilderness for do we think our Lord would send his Minister to speak where there was not an ear to hear he speaks in the wilderness and thither must we go to hear him And therefore we read that when John preached Luk. 3.10 the common people went to him and he teacheth them then the Publicans vers 12 13. then the Soldiers vers 14. and John the Baptist preacheth there still the Lord cryes still in the wilderness of the heart if men would go out unto him out of Aegypt out of Jerusalem out of all worldly corruptions to hear him Thus David was in the wilderness Audiam quid in me loquatur Dominus Psal 85.9 11. for he shall speak peace unto his People and to his Saints yea and to those qui convertuntur ad cor 2. Observe the perverseness and untowardness of our nature a fat Land and plenty of all things ought to lead us unto our God but such is our perversness it makes us rebels against our God and drives us from him of this the Lord complains Jer. 2.31 Have I been a wilderness unto Israel a land of darkness q. d. No I have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an all-sufficient God unto thee yet we will not hear him Deut. 32.15 Jesurun waxed fat and kicked like a fat bullock in a rank pasture kicks its own damm so Jesurun seems to signifie coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth a bullock Neh. 9.25 26. They took strong cities and a fat land and possessed houses full of all goods wells digged vineyards and olive-yards and fruit trees in abundance so they did eat and were filled and what then then they should take heed that they forget not the Lord their God this is Gods caveat unto his people Deut. 6.10 11 12. But they when they had eaten and were filled they became fat and delighted themselves in thy great goodness and they turn disobedient and rebelled against thee and cast thy Law behind their backs Rom. 2.4 Jerem. 22.21 I spake unto thee in thy prosperity and thou saidst I will not hear this hath been thy manner from thy youth that thou obeyedst not my voice Our case beloved The Lord seated us in a plentiful Land and afforded unto us the choicest of his temporal and spiritual blessings peace and truth such favour hath been shewn unto us yet we would not learn righteousness In the land of uprightness we have dealt unjustly The Lord spake unto us in our prosperity and we said we would not hear we have grown fat and kicked and this hath been our custome from our youth that we have not obeyed the voice of the Lord our God Reproves Those who will not go out of the crowd to hear the Lords voice mens worldly affairs make such a din and noise in their inward ears that they cannot they will not hear the Lords voice like those who live at the Catadupa or fall of Nilus they are deaf and can hear no other sound and therefore will not come out of Aegypt Intus existens prohibet alienum they have hearkened so long to the beasts and the devils voice that unless John speak according to that they cannot they will not hear him Prov. Nisi ea dixeris quae sunt in corde ipsius unless you speak such things as are in their heart they will not hear It 's a dreadful thing to consider what the Lord threatens his own people Deut. 28.47 48. the very same the Lord seems now to threaten unto us he spake unto us in the time of our prosperities that we would go into the wilderness forsake all and follow him and we said in our life the truest word we will not hear and therefore he now threatens to make us a wilderness to take away all those things which in our affection we would not forsake and so he will make us serve him in the want of all things this hath been Gods method and way of dealing with his own people Hos 2.6.14 We shall now know experimentally that there is no safety but in our God 2. Those who hear the beasts every beastly lust cryes in the motions of it either from others or from our own hearts the howling wilderness within us the wild beasts of the wilderness were with the wild beasts of the Island the Satyr cryes unto his fellow these are heard The Foxes craft and subtilty the Doggs envy detraction backbiting and slandering the Swines drunkenness and sensuality the Wolves Bears Lions and Tygres Cruelty and Rapine these cry and are heard Yea the devil cryes in the wilder'd heart of man Zym meets Jim the Satyr and the night waster cryes to his fellow and are heard blood-thirstiness and lying are sins proper to the devil In regard of the first he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer whence the Jews at this day entertain the Christians with this name welcom shed And the devil is therefore called Abaddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9.11 such an evil spirit at this day possesseth the wilder'd heart of man such a blood-thirsty lying spirit speaks to them and is heard Joh. 8.44 Ye are of your father the devil and the lusts of your
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
In respect of a greater measure of it and 2. In regard of more glorious effects and signs then of it than ever were before and therefore before the spirit was given Peter denied his Lord but afterward he preach'd him with notable magnanimity confidence and boldness As for the Fathers of the Old Testament they had the real pledges of the spirit in outward blessings and faithful promises of the spirit in signs and figures 1. They had the real pledges of the spirit in outward blessings houses full of all good things Deut. 6.11 fulness of strength children dayes and other like temporal blessings 2. We read also Promises in the Old Testament That God would fill his house or Temple with his glory Hag. 2.7 i. e. the souls of his Children for they are his House and Temple with his Spirit the like we find 1 King 8.10 2 Chron. 5.14 and 7.1 2. Isa 6.1.4 and Ezek. 10.4 which were types and figures of that which was here fulfilled and performed Joel 2. Yea we have an express promise of it Numb 14.21 As truly as I live all the earth shall be filled with the Glory of the Lord Indeed some small measure they had of the Holy Spirit it self whose fulness was reserved for the times of the New Testament but it was only as the little drops before a great showre of rain and therefore in the Old Testament the Prophets phrase to signifie the preaching of the Word and conveyance of the Spirit was to drop their word but under the Gospel it was poured out in showers Under the Law the measure of the Spirit was like the widows oyl in the cruze but under the Gospel like the same oyl filling all the vessels in the house Under the Law they had sufficiency of the Spiri◠according to Divine Oeconomy and dispensation of that time but under the Gospel they have redundancy of the Spirit Tit. 3.6 And the reason is the fulness of the Spirit was reserved for the honour of the Son of God upon whom the spirit of God was to rest Isa 11. which was the token whereby John the Baptist was taught of God to know Christ Joh. 1.32 for under the Law howsoever the Spirit of God was given to all the Prophets yet neither in any large measure nor for any long continuance for he that shall read of the most zealous Prophet Elijah reproving Ahab to his face causing four hundred and fifty Prophets of Baal to be put to death 1 King 18. shall read him at Chap. 19. flying for his life and desiring to dye at the threats of a woman This point is useful for Instruction Reprehension Consolation Exhortation 1. Observe then the truth of the Spirit inhabiting That Spirit of the Lord which fills the whole earth saith the Wise Man which fills heaven and earth saith the Prophet Jeremiah doth in a more special manner fill his own Temple i. e. our Souls and Bodies God is in you of a truth Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you If ens dependens cannot ne ad momentum quidem temporis be separate from ens independens If the dependent Being cannot for the least moment of time be separate from the only independent essence surely the Spirit of God and God himself being that only independent Spirit it is impossible that we should be separate from it since we wholly depend upon him live and move and have our being in him 2. Observe Man is a Vessel this vessel was intended to bear Gods Name in Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies 1 Cor. 6. ult Portate Deum in corpore vestro This vessel is his body 1 Sam. 21.5 2 Cor. 4.7 O how much more is his Soul the precious Soul Prov. 6.26 how much more excellent is the Spirit an excellent Spirit his Soul is such Ecclus. 21.14 Cor fatui vas fictile the inward parts of a fool they are like a broken vessel 3. A vessel is full of something emptiness of all things is as absurd in Divinity as in Philosophy 4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost the best liquor is put into the best vessels the Spirit of God in Scripture is compared to Wine and Oyl the new wine and the oyl of gladness The new wine must be put into new vessels and the oyl of gladness into the Virgins Lamps that are trimmed or made ready 5. Observe Gods faithfulness and truth in performance of his great Promise Repleti Apostoli impleta est Scriptura the Apostles were filled with the Holy Ghost and Gods promise was fulfilled 'T is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency The Promise I send the Promise of my Father Luk. 24.49 And the Apostles are commanded to stay at Jerusalem and wait for the promise of the father Act. 1.4 with Act. 2.33 St. Peter interprets it the Promise of the Holy Ghost and St. Paul the Holy Spirit of Promise Ephes 1.13 He who is faithful in performance of his great Promise will also be faithful in performance of less Godliness hath the promise both of this life and that which is to come therefore our Saviour exhorts to seek the performance of the great Promise and the less shall be cast in as the advantage Matth. 6.33 Observ 6. Every one of the Apostles and Disciples were filled with the Holy Ghost and therefore in that respect were all equal one with other yet this assertion brings not in absolute parity and equality into the Church of Christ as some would hence infer For although there be aequalitas ejusdem ordinis equality among men of the same order yet there may be and is inaequalitas diversorum ordinum although they of the same order as the Apostles among themselves were equal yet there being divers orders in the Church those orders are not equal among themselves for waving the controversie whether Bishops and Presbyters were all of one order as it cannot be denied but that sometimes the one is taken for the other yet without doubt the Apostles and Deacons were of divers orders as appears Act. 6. and the same is as clear in regard of other orders of the Church 1 Cor. 12. Ephes 4. Yet men of unequal and different orders were herein equal that they all had received the Holy Spirit the Text is clear for the Apostles and Act. 6. is as evident a proof of the Deacons Observ 7. They were all filled with the Holy Ghost The word All is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a conjunction and joyning all together as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an union is required among them who may hope to receive the Holy Spirit as vers 1. When the day of Pentecost was fully come
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
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
〈◊〉 〈◊〉 〈◊〉 wise sayings such are the writings of the Apostles they are Apothegms qui loquitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any speak let him speak as the Oracles of God Observ God gives his Spirit to the faithful Gal. 3.2 having believed they are sealed Epes 1.13 Object So then if we believe once we are sure of the Spirit of God True but what kind of belief is this not every kind no no no other Beloved than that which is joyned with obedience as ye shall evidently perceive by Act. 5.32 for to believe and to obey in this sence are all one as our Translators observe in the Margent vers 36. of that Chapter After filling followeth stopping Open vessels are unclean See Chap. 4. vers 13. Object The Devils believe Jam. 2. This the reason why men profit not they are full of envy pride covetousness Why hath Sathan filled thy heart Observe then 1. Man is a vessel 2. He is full of something 3. He that is full Disciple-like is full with the holy Ghost Repreh 1. Those that are not full with this Spirit 2. Those that are filled with other things 3. Those that are filled with the contrary Observ 1. The truth of the Spirit inhabiting contrary to their Tenent who interpret all things spoken in this kind of the Spirit of God of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts and graces of the Spirit whereas they ought to know that the Spirit of the Lord that fills the whole earth the whole world is in a more special manner filling his own Temple i. e. our bodies and souls Rom. 8.9 11. In him we live move and have our being Act. 17. Hence it is that the Master of the sentences saith that Charity is ipse Spiritus Sanctus Love is the holy Spirit it self Observ 2. Man is a vessel 1. His body is surely so 1 Sam. 21.5 2 Cor. 4. 2. His Soul is such Ecclus. 21. Cor fatui vas fictile Observ 3. A vessel is full of something it is as true in Divinity as in Philosophy non datur vacuum there is nothing wholly empty Observ 4. The Disciple-like kind of filling is with the holy Spirit The best liquor is put in the best vessel The Spirit of God is compared in Scripture to Wine and to Oyl the new Wine and the Oyl of gladness The new Wine must be put in new vessels and the Oyl of gladness into the Virgins lamps that are trimmed Repreh 1. Those who are not filled with the holy Spirit The great and heavy complaint of these last days notwithstanding that the Spirit of God is poured out in great measure yea beyond measure in the very fulness of it yet men receive it not It was the prediction of St. Paul 2 Tim. 3.1 Know this that in the last days perilous times shall come This is strange that there should be perilous times in the last days for St. Peter vers 16 17. of this Chapter expounds Joel 2.28 as a prophecy now fulfilled This is that which was spoken by the prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He pours out the Spirit and who receives it Alas it runs beside It followeth that 2. Surely we are filled with somewhat else intus existens prohibet alienum for as one adequate and proper place cannot hold two bodies so neither can one soul hold two disagreeing and contrary spirits Have we not in us the spirit of the world that spirit whereby men walk according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Something it is that keeps out the Spirit of Grace Are we not filled with the contrary Rom. 1.29 Are we not filled with unrighteousness fornication wickedness covetousness malitiousness full of envy murder debate deceit Are we not full of rapine and excess Luk. 11. Let us not deceive our selves Beloved Consider I beseech you of what spirit such men are they are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind Rom. 1.28 Consider what St. Paul speaks to such a one Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil What is emptying but the purging of our Vessels our selves from sin and uncleanness as Prov. 25.4 from lewd and evil vessels 2 Tim. 2.21 Upon this condition we may be partakers of the Sacrament as the Priest said concerning Davids servants if the young men have kept themselves from women they may eat hallowed bread and if the old men have kept themselves from covetousness To which David answers The vessels of the young men are holy Abiathar makes no question of David there who was a Type of Christ and the righteousness of God 1 Sam. 21.4 5. Let a man examine himself and so let him eat Observ 1. There are degrees and measures of the Spirit Observ 2. See here our duty we owe whereunto we are baptized in the name of the holy Ghost even to be wholly taken up and wholly disposed and fitted for the use and service of God Observ 3. What the reason is why the holy Spirit fills not men as formerly we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 133.1 2 3. Be of one mind live in peace and the God of peace shall be with you Reprehend us all when God sends his Word and Spirit to be a mould and frame wherein we should be cast as Gen. 6. When God had made the man after his image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man turned all into a vain image Observ 4. Let us consider the great bounty of God reserved for these last times Is it not that we should be more obedient than they of ancient times To whom much is given of him much shall be required They began to speak with other tongues at the spirit gave them utterance What here are called other tongues elsewhere are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators are pleased to turn divers kinds of tongues 1 Cor. 12.10 and vers 28. diversities of tongues Howbeit what tongues are here called other tongues are to be understood new tongues as these words are used promiscuously Vide Essay in Esay 65.15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin may be understood either 1. So as the action was never before done Or else 2. So as to signifie no more than the action it self Mar. 11.15 He began to cast out them that sold and bought which Matth. 21.12 is expressed only He cast out all them that sold and bought And what you read Luk. 12.1 He began to say beware of the leaven c. is no other than he said Take heed and beware of the leaven c. Matth. 16.6 The word here is properly and necessarily used and without any redundancy because it is the first time that
we ever read that they spake with new tongues And why with other tongues This was needful in regard of the people of other Nations and Languages to whom they now spake and were to speak vers 6.11 This was according to the direction and distribution of the holy Spirit which gave them to speak with other tongues Object If this were the promise of God to his Church then why may not all expect the fulfilling of the same promise in our time yea this is a sign of Faith in Christ to speak with new tongues Mar. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this were a general promise and literally to be understood without doubt most men might justly suspect their faith in the Lord Jesus Christ I answer if this were literally to be fulfilled to every believer it had been no doubt performed to those of the Primitive Times but it was not what else is to be understood by the Apostle 1 Cor. 12 29.30 Are all workers of miracles Have all the gifts of healing Do all speak with tongues Do all interpret What 's meant by this Congeries this heap of questions but to imply even then when there was the true Faith in the Church All did not speak with tongues For our better understanding of this we must know That the manifestation of the Spirit is given to every man that is to every Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit 1 Cor. 12.7 Eph. 4.7 Now profit imports a respect unto an end whereunto a thing is profitable For what end therefore was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples but that they might preach the Gospel of Jesus Christ unto all Nations according to their Commission Matth. 28. And at that time when the gift was given there were at Jerusalem devout men some of all nations under heaven vers 5. yea whereas elsewhere we read the same gift of tongues given it was unto such as were of another language as to Cornelius and his company Act. 10. to 12. to the men at Ephesus Act. 19.6 Generally for what purpose were the Gentiles tongues given to the Apostles and Disciples but for the conversion of the Gentiles And no doubt if God Almighty send men to convert other Nations he will furnish them with other languages even the languages of those Nations Yea where this promise of the Spirit is made Joel 2.28 there 's not a word concerning speaking with other tongues And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father Son and Spirit to make some visible manifestation of them 1. As of the Father in those horrible thunderings and lightnings Exod. 19. at the giving of the Law 2. So of the Son manifested in the flesh to shew the possibility to fulfil that Law in our flesh Rom. 8.3 3. The manifestation of the Spirit in fiery tongues But what shall we think that all these manifestations were to be gazed at or to amuse men and make them wonder at what they knew not Certainly then is the manifestation of the Spirit made most like it self when its least seen Were they not all made to us also to profit withal even to our obedience unto the holy Law of God St. Peter gives us a breviat of it 1 Peter 3.11 He that will love life and see good days let him eschew evil and do good The manifestation of the Spirit is profitable to us to help us in our infirmities in these two main duties And how doth the Spirit of God help our infirmities in shunning evil Surely it is the Spirit of God that works in us a compunction and repentance for sin and prayer for remission and pardon of it yea and strength for the removal of it and informs us remembers us instructs us and inclines us do good Vide Bernard Observ 1. Note here how the good God by a rare kind of spagirick Art proper to himself extracts good out of evil turns curses into blessing changeth punishments into rewards Simeon and Levi according to their Fathers curse must be divided in Jacob and scattered in Israel Gen. 49. But this dispersion proved a blessing to themselves and to their brethren For 1. The Simeonites were the Lawyers and learned men in the Laws of Israel 2. And the Levites being divided also in other tribes taught the people the will of God Thus for pride and presumption the Lord confounded the language of the Babel-builders and scattered them over all the earth because they understood not one anothers speech But the good God by divers tongues and languages gathers the scattered mankind Observ 2. Hence it appears that the contempt of tongues and languages in the Church of Christ is no other no less than a sleighting of Gods gifts even of those gifts whereby he gathers the members of his Church one to other and unto himself Observ 3. The Apostles and Disciples here might know when they were first endued with power to speak with other tongues and when that Spirit first moved them so to do But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God by whom they were first wrought upon The works of the Spirit they are secret and insensible there is little or no notice can be taken of them in their first beginnings yea in their progress Gen. 20.5 6. God with-held Abimeleck from Adultery The whole dispensation the whole preventing work of the Father is almost neglected among us The Lord complains of it by Elihu Job 33.14 'T is true there are some more notable manifestations of God's works in man which appear not at first in fieri while they are a doing as the tongue of the Dial is not discerned when it moves but when it hath moved in facto esse The Word and Spirit drop like water into the vessels which it prepares first by little and little insensibly till at length after long time it manifests it self When out of the belly flow the rivers of living waters Joh. 7.37 38. I would not be uncharitable or misinterpret the intentions of any But truly since this is so much urged by some that men should say determinately when and by whom they were first converted it s shrewdly to be suspected that they look for some notable effect of some powerful Preacher and restrain conversion to the Pulpit as if some precious man by his vehemency and sweating and some zealous thump on the Pulpit began conversion unto God O Beloved Conversion unto God is a secret work not easily discerned Paul was not then first converted Act. 9. He had lived in all good conscience before Act. 23.1 So in religious education we know not when it finds place in the Soul Joh. 9.25 Mysticè They spake with other tongues And what are those other tongues That which is said to be another that is either 1. Notable for some evil or 2. For some good 1. For some
upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Alas I have then sinned against knowledge This is a presumptuous sin and who can excuse himself This is that which ungodly men alledge for themselves we are all sinners c. And therefore they think they shall escape in the crowd But Beloved I beseech ye consider it There is a great difference between him who sins out of weakness and him who sins with an high-hand Between those who are prevented and supprised in a fault and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity Matth. 25. Gal. 6. Between those who may be called sinners in that sometimes though they know the way of God and out of weakness transgress and go out of it and fall short of the end of it the glory of God between these and such as know the way of righteousness yet wilfully and obstinately continue in the way of unrighteousness the way of sinners The former have forgiveness of sins promised them Matth. 12.1 Joh. 2. And the Apostle exhorts those who are spiritual to restore such with the spirit of meekness But as for the latter these obstinate sinners who persist in the errour of their way they are stiled in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only sinners but ungodly sinners Jud. vers 15. not only transgressors but wicked transgressors And therefore whereas the spiritual man must restore penitent and relenting sinners Gal. 6.1 They must intercede against such ungodly sinners such wicked transgressors Psal 59.5 Be not merciful to any wicked transgressors such as these must be cut off from among their people Numb 15.30 Dehort That we sin not after the similitude of Adams transgression Beloved there is the very same danger to us which was unto the first Adam our common Parent 2 Cor. 11.13 yea there is greater danger unto us than unto him Satan appears not like himself He hath transformed himself into an Angel of light The Devil comes not up in his own garbe but he hath got on Samuels Mantle The Ministers of Sathan they transform themselves into the ministers of righteousness They perswade men to follow after the knowledge They come as the Serpent doth to put out our right-eye and to open our left 1 Sam. 11. Means To prevent the temptation When the prince of this world comes Take heed he hath nothing in thee 2. Apodosis Some are righteous after this similitude of the second Adams righteousness whom God hath set forth to be a propitiation through Faith in his blood to declare his righteousness c. Rom. 3.25 26. By the obedience of one shall many be made righteous Rom. 5.19 This is not wrought by fancy and imagination but by the true and real operation of Christ in the Soul for what the law could not do c. Rom. 8. He is made unto us righteousness 1 Cor. 1.30 The Lord our righteousness he is not righteous for himself but for us also Observ 1. As the sin and transgression of the first Adam was and is an inward work of the Serpent wrought within the soul So is the righteousness of the second Adam an inward work of Christ the second Adam wrought within the soul Both for 1. The destroying of the Devils work there 1 Joh. 3.8 And 2. The building up in our most holy faith and therefore is it compared to regeneration the making of a new creature Observ 2. See the most eminent example set before us for our imitation 1 Pet. 2.21 22 23 24. He that saith be abideth in Christ ought himself also so to walk as he walked 1 Joh. 2.6 He purifieth himself even as Christ is pure 1 Joh. 3.3 and vers 7. He is righteous even as Christ is righteous As he is so are we in this world Observ 3. See who are the true Christians who else but those who are partakers of Christ's righteousness and holiness who have received his righteous Spirit Rom. 8. His Vnction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.20 Repreh This justly reproves us who follow rather the pattern of the first Adam and the similitude of his transgression than the second Adam and the similitude of his righteousness who rather encourage men themâ—â—lves and others to sin according to the Example of the first Adams sin than encourage themselves and others to righteousness according to the Example of the second Adam's righteousness who believe the strength of Adams sin to be so great that the second Adams righteousness cannot make men cease from sin That which the Apostle blamed in some 2 Pet. 2.14 Having eyes full of Adultery that cannot cease from sin yet it is now thought a crime to blame such who say that men cannot cease from sin till they dye notwithstanding the power of Christ and his spiritual crucifying mortifying and killing the power of sin in the Children of the second Adam What is this but to impute more to our natural death than to the power of God the might of his Christ and his Spirit The natural death can make me cease from sin God Christ and his Spirit cannot There is not one word in Scripture to prove this What is this I beseech ye but to keep men in their sins according to the similitude of the first Adam without any hope of righteousness by the second Adam Nay what is this but to bring the wrath of God upon us See whether some such false glosses upon Adam's fall and the ill consequences thereof brought not the destruction upon the people of God Esay 43.27 28. Thy first father had sinned and thy teachers or interpreters have transgressed against me therefore I have prophaned Lam. 4.13 This comes to pass by looking only on the pattern of sin and not on the pattern of righteousness 2 Cor. 3.18 Job 3. Some there are who sin and not after the similitude of Adams transgression This moves a doubt For if by one man sin entred c. how came sin into the world but by him And if so how could any sin but after the similitude of Adams transgression I answer It is one thing to sin and another to sin after the similitude of Adams transgression All unrighteousness is sin 1 Joh. 5.17 but all unrighteousness is not after the similitude of Adams transgression this notes a special way and manner of sinning as Adam sinned as I shewed before who sin against their knowledge and for knowledge c. Who are they who sin and not after the similitude of Adams transgression I know well that those who sin and not after the similitude of Adams transgression most understood to be infants who sin not like Adam who first knew the Law and then transgressed it But I conceive the words will bear a larger sence They then that sin and not after the similitude of Adams transgression are they who transgress 1. Not Knowingly as Adam did 2. Not out of desire of knowledge 3. Nor for knowledge as Adam did 1. Not knowingly as Adam did and these are of
it 's necessary that these be filled with the Spirit And in all reason it must be so for if the Elders under the Law had the Spirit of God as ye find they had Numb 11. when yet life reigned not for the law could not give life Gal. 3.21 How much more shall the Elders under the Gospel have the holy Spirit of life yea since the Deacons inferiour unto these must be full of the holy Ghost Act. 6.3 How much more these Besides these are they that must give the holy Ghost unto others and therefore it 's absolutely necessary that they have it themselves that they must give it unto others ye find it expresly 1 Tim. 4.14 Neglect not the gift that is in thee c. by laying on of the hands of the Presbytery What gift was that but the holy Spirit 2 Tim. 1.6 7. where the Apostle speaks of the same gift given by the imposition of his hands with the rest which gift he calls the Spirit vers 7. That therefore they must have it themselves the Rule proves nihil dat quod non habet he can give nothing that hath nothing and the Apostles reasoning Act. 3. What I have saith he I give thee And where this Spirit of life is there must in all reason be the fruits of the Spirit Love Joy c. Gal. 5. Beloved whatever an Elder wants in this he wants of that due measure and qualification which is prescribed by the Word of God But what shall I say of those who are to choose such Elders Surely I can say no less of them than of the Elders themselves to say no more what a man was Moses The meekest of all men upon earth one full of the Spirit of God He must choose the Elders Numb 11.16 What manner of men were Paul and Barnabas surely men full of the holy Ghost and these ordained Elders Act. 14.23 And surely Titus was not inferiour unto these in that gift and he must ordain Elders in every City of Creet Titus 1.5 If any say that Moses Paul and Barnabas and Titus were persons extraordinary and that the Elders be to be chosen by the people as the Deacons were Act. 6. I will not contend with such an one But if it be so how were these Electors qualified Surely these were men of one heart and one soul they were Disciples and so called Act. 6.2 and Disciples are such as deny themselves take up their cross daily and follow the Lord Jesus Christ through his death into his life yea they also are full of the holy Ghost Act. 4.31 So that when such men were to be looked out for such as were of good report and full of the holy Ghost and of wisdom it seems these were eminently such among the rest If I seem to any to pitch the qualification of Elders and those who are to choose them too high Let him not blame me but look into the Word of God and see if there be warrant for choice of any inferiour unto these The Word of God is not a Lesbian rule it will not bend to us there 's no pretence of infirmity will excuse us Let us rather shame our selves for unfitness and unworthiness either to be chosen officers or to chuse them And let no man excuse himself or others by saying that the holy Ghost is not given in these last days and that gift was proper to those times For the Lord gives his holy Spirit unto those that obey him Act. 5.32 And the promise is to us and our children Act. 2.33 And if we want it let us blame our selves that we ask it not Luk. 13. which the Lord promiseth to give to those that ask him These are the qualifications of an Elder To be loving to all not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be all things unto all men I please all men saith Paul The weak understanding of some men condemn this as a sin which was in the Apostle most commendable not to be of this or that Sect. If we drew out all good out of every Sect who have divided Christ's coat it 's a strong Sect accounted to be a Christian Observ 4. Here is a promise of the kingdom of the Spirit or the Spirit of life shall reign This is that which the Jews of old understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Exod. 20.1 his will is that humility and meekness should be the qualifications But when shall this come to pass That the Spirit of life shall reign it is a question like that Act. 1.6 And may be answered so The time is coming when the Spirit shall be poured upon all flesh The will of the Lord is That life should reign His will is that humility and meekness should reign Behold thy king cometh lowly c. Zach. 9.9 because he humbled himself therefore God highly exalted him Phil. 2. His will is that righteousness should reign the true Melchisedeck which is the king of righteousness Heb. 7. The Lord said that Love should rule So David signifieth To whom the Lord promised and gave the kingdom of Israel 2 Sam. 5.2 The Lord said that peace should have the Dominion the true Melchisalem the second name of Melchisedeck who was afterward King of Salem which is the King of peace Heb. 7. His will is that the true Solomon should reign the man of peace He wills that the peace of God should rule in our hearts Col. 3.15 Repreh 1. Those who aim at the honour of the Ruler not at the Life which must Rule Every man saith Martin Luther hath Magnum quendam Monachum some great Monk as we commonly speak it Every man hath a Pope in his belly an ambitious desire to rule over others though his life which must reign be far under others sedes eximia vita ima an high place but a low life many masters Jam. 3.1 an evident token of Adams Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea whereas it is the most difficult thing one of them in the world to Rule well and of all Rules Regimen Animarum the Rule of Souls is the most difficult the vilest oftentimes think themselves fit for it Haman when he had heard one was to be honoured presently thought himself to be the man Esth 6.6 Great Ahasuerus the Prince and Head will honour the Life and every Haman every troublesom and tumultuous man exalts himself yea the brambles and briars the Curse of the Earth think themselves fit to rule over all the Trees proud Sons of Adam will make themselves holy wise honourable whence is this but from the temptations of the same Usurper Psal 89.20 the Son of wickedness And the unpeaceable spirit of Abaddon and Apollyon the spirit of Antichrist that will set up it self that will reign Isa 14.14 Ero similis altissimo I will be like the most High This was figured by Adoniah 1 King 1.5 Adoniah exalted himself and said I will be King c. The will of the Lord is That mercy be
the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
to be considered The Father as he begat his Son in his person so in his nature perpetually For as such as is the earthly such also are they that are earthly so 1 Cor. 15.47 Such as is the heavenly such are they that are heavenly And thus the second Adam is born not only to us but also in us according to which incorruptible seed we are born again Gal. 4.19 1 Pet. 1.23 Jam. 1.18 being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Here is the word made flesh and dwells in us Joh. 1.14 Zach. 2.10 Analogies of spiritual sonship 1. As God the Father of all imparted unto Adam his Essence his nourishment his education and an inheritance Even so the Father of our spirits imparts to his children the Divine Nature 2 Pet. 1.2 He nourisheth us with his flesh and blood the Word and Spirit of his Son 3. He instructs us and gives us the Vnction from the holy One whereby we know all things 4. He corrects and chastens us that we may be partakers of his holiness 5. He provides for us an inheritance Col. 1.12 Giving thanks to the Father which hath made us meet to be partakers of the inheritance of the Saints in light Object But the first Adam is a transgressor Rom. 5. And his posterity transgressors from the womb Esay 48.8 And how then can Adam be the son of God Surely this is not the spot of his children nor herein do they patrizare Adam had not this from his Father O no there is no unrighteousness in him Psal 92. ult The envious man hath done this Here then the third Adam hath intruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I told ye before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of Abaddon and Apollyon the son of the Devil Observ 1. So that I must here resume what I observed before That there are by the corrupt nature three births in us Two from God and the third from Sathan The two from God are 1. The living soul And 2. The quickning Spirit The third is the son of perdition 2 Thes 2.3 These three ye have typified in Shem Ham and Japhet Gen. 9. Shem the divine nature Japhet the humane perswaded to dwell in the Tents of Shem and the accursed Cham the youngest intruding between them the Son of perdition in the Egyptian whom the true Moses slew and rebuked the Hebrew Exod. 2.12 13. Ye have all three hanging on the Cross together Luk. 23.40 1. As the tradition hath it the one an Egyptian of the race of Cham. 2. The other an Edomite of the race of Esau when the Son of God is truly known crucified in us Gal. 3. He draws all men unto him But the Egyptian the man of sin whom he condemns crucifieth and mortifieth for ever The Edomite the natural man of flesh and blood who is crucified with him but in that day he is with him in Paradise Ye have all these three in prison together in Egypt The true Joseph free though bound restoring the Butler to his honour and hanging up the Baker Gen. 41.13 Observ 2. Note hence Gods order of procreation and begetting Children first the first Adam who is corrupted by the man of sin and then the second to drive him out Observ 3. This corrects a great mistake among us we are often deceived touching the birth of the second Adam in us we sometime take the first born instead of the younger as Samuel so 1 Sam. 16. He mistook Eliab i. e. God the Father the light of the Law Abinnadab a good will wrought by the Father yet is not the Son born Shimna 1 Chron. 2.13 i. e. heirs who 1 Sam. 16. is called Shamma a man of name The Son is not yet born Thus they think that the seed of promise is born Thus Eve when she brought forth Cain thought she had brought forth the promised seed I have gotten the man who is the Lord. But the child will not blame the Father when he lops the fruitful trees nor when he treads the beautiful grapes So God the Father dealeth with his Vine Joh. 15.1 c. his Church neither ought his children to complain Exhort Be ye followers of God as dear children A Fragment Ecclus. 33.14 15. Good is set against evil and life against death So look upon all the works of the most high and there are two and two one against another as therefore death and he that hath the power of death that is the Devil hath had his reign So life i. e. Christ and the prince of life i. e. the same Christ Act. 5. he also shall have his reign NOTES AND OBSERVATIONS UPON ROMANS VI. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so yield your members servants to righteousness unto holiness THE two parts of Universal righteousness are set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that sometimes in 1. Metaphorical terms as dying unto sin living unto righteousness and putting off and mortifying the old man putting on and quickning the new 2. Sometimes in proper and plain terms Depart from evil and do good and ceasing to do evil and learning to do well In the former part of this Chapter the Apostle hath insisted on the former of these largely dehorting and disswading from the service of sin 2. In this Text and thence to the end of the Chapter he presseth the performance of the latter the service of righteousness the doing of good For if ye please to take a view of the verse I have read it s a brief of the whole and contains in it an exhortation to the free service of righteousness That we would yield our members servants to righteousness unto holiness which duty is illustrated a pari from the like reason That as ye have yielded your members servants to uncleanness and to iniquity unto iniquity So now yield your members servants to righteousness and holiness Which words we may resolve into these several Truths 1. We have yielded our members servants to uncleanness and to iniquity 2. We have yielded them servants to uncleanness and to iniquity unto iniquity 3. We ought to yield them servants to righteousness 4. We ought to yield them servants to righteousness unto holiness 5. As we have yielded our members servants to uncleanness and to iniquity unto iniquity So we must yield our members servants to righteousness unto holiness 1. That we have yielded our members servants unto uncleanness and to iniquity will appear if we explain 1. What these members are 2. What this uncleanness and iniquity is 3. What it is to yield our members servants to uncleanness and iniquity 1. What these members are As there is an inward and an outward man so in reason there must be parts and members of them both as an eye a foot an hand Matth. 18.8 9. if thine hand or thy foot offend thee cut
the Saints shall rule all the world and hereupon many flatter themselves into a conceit that all the world shall be their own that they shall rule over their enemies as their enemies have ruled over them that they shall enjoy all pleasures and delights c. which fancy is indeed no other than a kind of gross Turcism The same errour which St. Paul blames in the Galatians having begun in the Spirit they would end in the flesh For surely the true Christian freedom consists not in immunity or exemption from outward Governours as the Apostle testifieth where he saith That he who is called a servant is the Lords free-man 1 Cor. 7. besides it is the saying of the Lord our righteousness if the Son make ye free then are ye free indeed otherwise exemption from an outward servitude maketh no man truly free Lastly if all the people in the Golden Age shall be righteous Isai 60.21 and all be made Kings and Priests unto God Revel 1. and all reign upon the earth Revel 5.10 Who shall they bear rule over surely their true freedom is over their affections and lusts when all their members are servants unto righteousness Dehort From this servitude of uncleanness and iniquity to call it servitude it 's argument enough to disswade us from it it 's the basest condition of all nay no condition Servi neque caput est neque status saith the Lawyer he is in nullo numero he is nullius censûs and shall we yield our members subject to such a condition such as is no condition but if the Master were good the servitude were not ill as was shewn before Some Masters may be found were so good that servants would yield their ears to be boared and become their servants for ever but this is a servitude and slavery to uncleanness To be a servant to unclean swine and a swineherd it 's an honest imployment but this servitude it 's a slavery and servitude unto the unclean spirits Justa servitus a just servitude either commends or allays and qualifieth the burden but this slavery 't is to a most unjust master for 't is to injustice it self he will have brick made but he will allow no straw These are great aggravations but there is yet a greater we are free-men Christ hath made us free we are wont to stand fast in our liberties and plead for them as indeed we may and ought and say they were obtained with much blood And may we not ought we not to stand upon our Christian Liberty which cost the Son of God his most precious blood 1 Pet. 1.18 O then let us yield our selves servants unto him he hath wrought the purging of our sins Hebr. 1.3 he hath paid the price of our redemption even himself that he might redeem us from the slavery both of uncleanness and iniquity Tit. 2.14 He hath given himself for us that he might redeem us from all iniquity there 's redemption from one and the other followeth that he might purifie to himself a peculiar people zealous of good works His service is pure and holy and just and equal so saith Zachary in his time That we being redeemed out of the hands of our enemies might serve him without fear Remember ye are bought with a price wherefore 't is the Apostles inference and a just one Glorifie God in your bodies and in your spirits which are Gods Which is implyed in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little word but as many other little words are of greater moment than parhaps at first sight we are aware of I am not ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into and in are sometimes in the Original Greek as ב in the Hebrew used promiscuously one for the other yet some places there are where the proper use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into is most significant It will be worth our labour to take notice of a place or two Mat. 13.52 Every Scribe taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the kingdom or into the kingdom of God the Syri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many a man hath hearsayes of God's kingdom but he is the learned Scribe indeed that hath so heard that he is taught into it and the words following prove this He brings forth of his treasury things new and old As the Lord promiseth his people under the Law Levit. 26.10 that they should eat the old store and bring forth the old because of the new and he maketh good his promise under Joshuah 5.11 They did eat of the old corn after the Passover and parched corn in the same day this promise is yet further fulfilled under the true Joshuah or Jesus The old and the new are the type and truth the letter and the spirit the figurative and the spiritual which whosoever brings forth out of his treasury must in reason have before in his treasury he must not bring it forth out of books only but out of the tables of his heart it must be in him he must enter into the kingdom of God and that in him Thus 1 Pet. 1.25 The word of the Lord abides for ever and this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is preached unto you he speaks not only of the audible word which passeth away but of that whereof the word we hear testifieth which is the eternal word the word which abides for ever and therefore St Paul calls the Gospel the testimony of God and Christ 1 Cor. 2.1 2. The Gospel then is preached to the purpose and we have heard to the purpose when the eternal word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into us and hath a living form in us The like sence is of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text ye have yielded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have incorporated your selves into iniquity and have been all one with it As the Apostle saith of the Ephesians Ye were sometimes not only dark or in darkness but darkness it self as we say of a notorious villain that he is scelus wickedness it self This appears also by the phrase in the Text opposite unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now but why now it requires our present and instant service of righteousness the time present is all the time we have for howsoever the Lord may vouchsafe unto his Church a longer time yet to every one of us he allows but this present time 1. De tempore non habemus nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the time we have is but the present what ever time is past it is as dead to us and that 's it that may suffice us 1 Pet. 4.3 what ever is to come it hath yet no life all we can make our own and be sure of is the present But more specially 2. Now is the accepted time now is the day of salvation 2 Cor. 6.2 the Apostle there alludes to the Jubilee the blowing of the Trumpet the time of Christ and his Spirit when
the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
equity expected of a man The second is the very same Mercy and the love of Mercy and the last is Faith which because it works by love St. Luke puts love instead of it Luk. 11.42 this who ever doth walks humbly with his God which is the third in that place of Micha these are the same for the want whereof the spirit of God reproves the world These three are yet contracted into a less number even these two Commandments Love of God and our Neighbour for a lively faith or faith enlivened by the spirit and the love of God are all one and mercy and judgement are all one with love of our neighbour I know well this sounds not right to our English ears who take judgement for the rigorous execution of Justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Equity Correct us O Lord and yet in thy judgement not in thy fury thy judgement i. e. thy mercy and equity Thus our Lord contracts the Commandments to two Matth. 22.36 40. Can they yet be reduced to a less number Rom. 13. and 10. Love is the fulfilling of the Law This is the most excellent way 1 Cor. 12. last which is violently divided from the thirteenth Chapter wherein he tells us what that most excellent way is and in the last verse of that Chapter he tells us of three great things but the greatest of these is CHARITY that bond of perfectness Col. 3. that end of the Law 1 Tim. 1.5 the end of the Commandment is love out of a pure heart and of a good conscience and faith unfeigned as by the wickedness of men the Commandments are increased so by their obedience they are contracted Reproves Those who dishonour the honorabilia Legis who lightly regard the graviora Legis who little esteem the great things of the Law Fools make a mock of sin pass over judgement tythe Mint and Dill we read it Annise Anethum signifieth not Annise but Dill mean time omit graviora Legis Luk. 11.42 Hos 6.6 7. these are the things whereof the Spirit of God reproves the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16. He shall reprove the world of sin because they believe not in him the power of God the Lamb of God that takes away the sin of the world of righteousness false Pharisaical righteousness The reason of all this is according as God's and Christ's Righteousness is in the hearts of his people he abbreviates and makes short his Commandment this is plain Rom. 9.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Writ out of any inferiour Court is more observed than the great holy mandatory Letters from the Court of Heaven for these things the Land mourneâ—h the want of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit reproves the world of sin of righteousness and of judgement Observ 3. There are degrees in the Commandments of God some greater Commandments some less those of the first Table are greater than those of the second Matth. 5.19 Whosoever shall break one of these least Commandments c. If there be least Commandments then are there greater and so degrees in the observation of them so that if they come in competition the greater must be preferred above the less The Priests brake the Sabbath and were blameless Matth. 12.5 Their Love to God in doing him and his people service excused them the Love of God and our Neighbour is a greater Commandment than that of the Sabbath Vbi periculum vitae cessat Sabbatum where there is danger of life the keeping of the Sabbath ceaseth Every one of you leads his Oxe or his Ass to the water Love to man and beast excuseth the breach of the Sabbath So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves whereas some Christians to whom the Sabbath was a sign and a shadow account it one of the greatest if not simply the greatest of them all Counsel and comfort unto every one who like the young man enquire what he should do to be saved There 's not any thing thou doest or hast to do but there 's a rule for it multitudes of Laws There 's not any sin thou committest but there 's a Law to prohibit it a doctrine to heal it 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are thy sins spread like a Leprosie over thy whole body Art thou full of bruises and putrifying sores from the sole of the foot to the crown of the head there is a plaster as large as thy sores the Commandment is exceeding broad The Law is a Catholicon a Panacea a salve in it for every sore Love covers the multitude of sin But alas Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets me in every circumstance and the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it guards thee and defends thee in every circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear all thy works Verebar omnia opera mea Job 9.28 Have respect to all the Commandments Psal 119.6 But this is dura custodia yet under this thou must be kept Precept upon precept line upon line Isai 28.10 The Child is brought under the multitude of Precepts When I was a child I understood as a child 1 Cor. 13. until that which is perfect is come Gal. 4.3 under the elements of the world As the multitude of stars were made in the firmament of heaven as every one of these contributed its share of light before the Sun was made even so the multitude of Commandments gives light unto the man untill the day begin to dawn and as the day light appears one star after another disappears and still they become fewer and fewer untill the light of Faith shine out as the Apostle speaks Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be reveiled Hast thou then scattered thy wayes unto strangers Jerem. 3.13 See the place hasten to the unity Wherefore Beloved let us be exhorted to hasten to the coming of that day 't is the Apostles exhortation 2 Pet. 3.12 It 's a strange one for we say rather Phosphore redde diem We wish for the day Act. 17. that the day would hasten to come to us not that we should hasten to the coming of the day but such is the goodness of that Sun of Righteousness who shines alone in his Saints as Apollo and Sol have their names from their shining alone saith Macrobius when his day light appears he contracts all that multiplicity of day light unto himself He is Achad Deut. 6. ONE and draws all multiplicity into ONE The Queen of Sheba had no more Spirit left in her 1 King 10. when she heard the true Solomon See Georg. Venet. fol. 230. b. When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour our Lord tells him Thou art not far from the kingdom of God Mark 12.34 One step further he had been
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
peace proceed from true and Christian love there would not be that mutual connivence and winking at one anothers sins which is indeed a true hatred of our brother not a love to him Levit. 19. Thou shalt not hate thy brother in thine heart thou shalt in any wise rehuke thy neighbour and not suffer sin upon him And to the same purpose speaks the Apostle Have no fellowship with the unfruitful works of darkness but rather reprove them Ephes 5.11 How little this most Christian duty is practised among us I leave it to you beloved in your most retired thoughts to be considered A like false peace we find maintained among certain Orders and Societies of men for whereas men of like occupation trade and profession of life have mutual commerce and dealing one with other they were at first as I conceive moulded into Societies and Companies and Fraternities for the maintenance and strengthning of love and peace among them And surely the end is good if it proceed from Christian love and aim and be subordinate unto common love and peace but ordinary experience teacheth us that such peace is too brittle and built upon too sandy a foundation to last long for let but hope of gain appear or honour appear of which all or many are alike capable presently covetousness or ambition ariseth with that hope and either of these draws all to it self so that that pretended brotherly love proves indeed but self love and put case that such gain or dignity befall some one or few that one or few contract and draw to themselves the envy of the rest and where there 's envy there 's strife and therefore we find them coupled together Rom. 13.13 1 Cor. 3.3 Jam. 3.14 16. And where envy and strife is there 's no love and peace which are contrary to them And therefore when we see much familiarity seeming friendship manifold expressions of kindness mutually made they have not alwayes Christian love and peace at the bottom for some notable gain accruing to one soon provokes envy and strife in others as when we see dogs playing one would think they extreamly loved one another cast but a bone among them they are presently together by the ears and the reason is evident Simile simili gaudet nisi alterum alteri sit impedimentum Yet these are shews of peace though not the true peace but how fearful is their condition who neither maintain the true peace with others no nor shews of peace no nor suffer peace to prevail with them but oppose it who are so far from maintaining peace with all men if it be possible that if it be possible they break the peace with all men Prov. they sleep not These are the Ismaelites of the time whose hands and mouths are against every peaceable man unquiet and turbulent spirits such an one was Nabal such a son of Belial that a man could not speak to him 1 Sam. 25.17 Yea these are men of such corrupt and reprobate minds that they think the Saints of God who are the only peaceable men in the world the only unpeaceable men as one sober man among a company of drunkards one man in his wits among a company of mad men is reputed by them the only man that 's mad and drunk and if he were removed all would be well all would be in peace they think the case with them as with those Jon. 1. that must have Jonas cast over-board and that they shall have a calm Elias they think is the only troubler of Israel and Amos is such an unsufferable fellow that the Land cannot bear his words Thus Alcimus 2 Macch. 14.6 we may allow that book beloved such authority as we will to an humane story informed Demetrius that those of the Jews which be called Asideans nourished war and were seditious and would not let the Realm be in peace And such false informers I believe there now are who say that the Asideans the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints the merciful the pious the holy the godly ones so the word properly signifieth are the only seditious men and will not let the Realm be in peace and vers 10. as long as Judas Macchabaeus lives it is not possible that the State should be quiet And no marvel they judge so of the Saints of God and his peaceable ones when they judged no better of Christ himself the great peace-maker and the peace it self Joh. 11.28 If we let him thus alone we shall loose our peace the Romans shall come and take away both our place and nation Such unquiet such 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 brutish and devilish fury upon such unpeaceable ones as themselves are Vide reliqua in the preceding Notes upon this Text. An Exhortation to the unpeaceable ones that if it be possible they would be peaceable toward the Sons of peace O beloved we are all of us one way or other guilty of this breach of the true peace O let it shame us That the wild beasts of the desart meet with the wild beasts of the Island and the Satyr cryes to his fellow Isai 34.14 that barbarous and brutish men yea the devils themselves among themselves can maintain a peace such as it is among themselves and we who pretend to Christianity who have all our dayes been nourished up with the Gospel of peace who conceive our selves to be the only men who have peace of Conscience and peace with God and we would seem when we come to these solemn meetings though many to be one bread and one body and to drink into one spirit that we who have so many tyes of peace upon us should yet be strangers yea enemies to the true peace with all men when every petty occasion not worth the naming breaks that sacred Bond of Truth and Peace amongst us which is better worth than all the world Scarce any one among us all that thinks he breaks this common peace and happily we now have present resolutions never to break it the Lord strengthen all such pious resolutions But though Elisha told Hazael what a peace-breaker he would be and he protested his firm resolution against it 2 King 8.12 13. yet when occasion was offered him he proved as unpeaceable as cruel as Elisha had foretold And thus I fear beloved maugre our present resolutions for peace that when advantagious occasion offers it self we may then incline to break it The Sea is quiet even as a river while there is no wind stirring but when the wind blows then it proves unquiet then it lifts up the waves then it roars And the wicked is like the troubled sea saith the Prophet Isai 57.20 when it cannot rest whose waters cast up mire and dirt And who is there so inhumane that he is unpeaceable and savage without occasion and provocation the Lion puts not out his talon
lusts of the flesh the lust of the eyes and the pride of life vers 16. These are all that are in the world and these are the summ of all Moral old things Besides if Gods Creatures which are made of nothing because made of nothing propend and incline to their old nothing again Surely our Creatures if so we may call our sins they are of nothing and must tend to nothing Isai 41 24-29 2. A second Reason is in regard of the New Creature for the New Creature works out of it self whatsoever is contrary to it self As the Fountain purgeth it self from all filthiness mud and dirt and sends it downward and all Unctions uncleanness and work it upward and the New Wine settles the lees downward and purgeth upward all oily filthiness contracted from the nastiness of those who tread the Grapes Even so the New Creature purgeth it self from all polution of flesh all earthly all fleshly uncleanness and spirit all spiritual wickedness that old leaven that sowres all our actions and makes us swell with spiritual pride And therefore the Apostle exhorts the Corinthians 1 Cor. 5.6 7 8. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for Christ our Passover is sacrificed for us therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. In regard of God the ancient of dayes who mainly opposeth himself against these Moral old things which oppose themselves against God all sensual and carnal lusts for God is the avenger of all such 1 Thes 4.6 All spiritual wickedness as that spirit of Antichrist which opposeth and exalteth it self above all that is called God and is worshipped whom the Lord shall destroy with the spirit of his mouth 2 Thess 2 4-8 Against all these Moral old things the Lord mainly opposeth himself His eyes are set against the kingdom of sin or sinful kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9.8 He shall tread that old Serpent called the Devil and Satan under the Saints feet Rom. 16.20 And he commands us to put off concerning our former conversation the old man Ephes 4.22 and to mortifie our earthly members Col. 3.5 And that which he commands us to do that he promiseth us power and assistance to do Behold I give you power to tread upon Serpents and Scorpions and all the power of the enemy Luk. 10.19 The lofty City the City of the Old Man he layeth it low he layeth it low even to the ground he bringeth it even to the dust the feet shall tread it down even the feet of the poor and the steps of the needy Isai 26.6 Zach. 10.5 Whence it is most evident that it is not the will of God that any one of these old things should remain but that every one of them should perish and pass away indeed he permits them and of them some rather than other otherwise they could not be But for the better understanding of this we must know there are diverse degrees of permission as there are diverse kinds and degrees of sin Idolatry is one of the greatest sins and that which seems of all other to be most hated of God yet there are degrees of Idolatry for it is either 1. The worship of a false God against the first Commandment Or 2. The false worship of the true God against the second Commandment Acccording to these degrees of sin there are degrees of permission of sin in God for though God hate loath and abominate all sin and all and every degree of sin yet according to the diverse kinds and degrees of sin Gods hatred of sin and permission of sin is proportioned so that God hateth the greater sin more and permits it less and hates the less sin less and permits it more For Example The worship of Jeroboams Calves was a great and abominable sin the worship of Idols yea of Devils a sin which provoked Gods wrath exceedingly against his people wherewithal Jeroboams name is branded that he made Israel to sin Yet it is the Opinion and Assertion of some of the Jews grounded upon Exod. 32.34 In the day when I visit I will visit their sin upon them That God after the first making of the Golden Calf by Aaron never punish'd Israel but in the punishment there was ever a limb of the Calf Notwithstanding howsoever really and in truth it were a very great sin and they truly Idolaters yet because they pretended the worship of the true God amongst all the Idolaters who worshipped false Gods it was a less sin than the worship of Baal which was a false God And therefore God and Baal God's worship and Baals God's servants and the servants of Baal are often opposed as elsewhere so specially 1 King 18.21 For the clearing of all this See 1 King 16.30 33. Ahad did evil in the sight of the Lord above all that were before him for it came to pass as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat that he took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal and worshipped him and he reared up an Altar for Baal and made a grove And Ahad did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him So that it 's manifest that the worship of the Calves was a less sin than the worship of Baal Yet when I say that God permitted that sin of the Calves or might seem to allow it or wink at it at least for a time I mean not that God did any way no not in the least degree approve or like of that gross palpable and abominable sin as if it were good or had any degree of goodness in it but only seemed a while to connive at it that he did not punish the Authors of it but patiently endured them suffered or bare or permitted the sin as a less evil than the worship of Baal or than no worship no acknowledgement of himself at all That we may the better understand this we must distinguish between the Church in the infancy and nonage of it and in the growth and more perfect age of it and the different providence of God in respect of both The Church of the Jews was but the child-hood and nonage of the Church So saith the Apostle Gal. 4. And therefore God led it as Jacob led his Flock Gen. 33.13 14. The children are tender and the flocks and herds with young are with me And if a man should over-drive them one day all the flock will dye I will lead on softly according as the Cattle that goeth before me and the children are able to endure It is in the original I will drive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot by foot according to the foot of the cattle and according to the foot of
God will cause Righteousness and Praise to spring forth before all the nations The Reason of this why all things are thus become new beside what hath been formerly delivered is the decree of God Isa 56.17 I create new heavens and a new earth and vers 18. I create Jerusalem a rejoycing and her people a joy and the end of this decree is that the new people may serve God in newness of life Rom. 6.4 and newness of spirit Rom. 7.6 That they may be to the praise of his glorious Grace Celebrate and Magnifie his Name being to sing that new song Hallelujah in the Church on earth the Jerusalem that is beneath which will never end in that Jerusalem which is above Apoc. 19. This point is useful for Instruction and Consolation and Exhortation 1. Observe for Instruction the excellent estate and condition of Gods new people they have all things new in them They are renewed in the spirit of their mind Rom. 12.2 They have a new heart and a new spirit Ezech. 39.26 they are the people of the new world the new heaven and the new earth wherein dwells Righteousness 2 Pet. 3.13 Inhabitants of the New Jerusalem Apoc. 3.12 How excellent are the new people They walk in the new and living way the way of life as it is in the Syriac Hebr. 10.20 They walk in newness of life Rom. 6.4 they serve God in newness of spirit Rom. 7.6 they speak with new tongues and if thus we understand our Saviour Mar. 16.17 it will be a sign that follows all that believe when the new people speak as the Oracles of God Pet. and to the edifying of one another They are called by a new name i. e. they are called Christians Act. 11. a glorious name so glorious and so powerful that it is the saying of an Ancient Father No man would be an heathen if we who are called Christians had a care to be such no man would be so brutish but he would presently hasten to be a Christian if we who call our selves by the new Name of Christians performed and made good in our Life what we make shew of in our Name Let us observe this who are Christians and either make our lives better or be ashamed to bear our New and Glorious Name what a shameful contradiction in adjecto it is drunken Christians adulterous Christians covetous Christians envious and malicious Christians treacherous lying faithless disobedient Christians factious Christians who divide Christ and forsake that new Name and call themselves after the names of Men Were ye baptized in the name of Paul saith Paul himself much less were we baptized in the name of any Man Leader of any Sect and why then should we be called by his Name whatever it is I doubt not Beloved but some Sect hath come nearer the Truth than others have done and that there is somewhat eminent in every Sect as Mirandula speaks of the several Sects of Philosophers Aliquid magni est in unaquaque Secta But they are all no better than so many pieces of Christ's Coat which every Sect takes to it self as our Saviour speaks and puts as a piece of new cloath to an old garment Matth. 9. to cover their nakedness but Christs Coat is without seam and in him not only in a shew or a pretence but all things are new But the poor dejected and disconsolate Soul may say Are all things new in Gods new people Alas I find little or nothing new in me mine old things are not passed away Answer No thou couldest not find that unless there were some thing new in thee the old things discover not themselves to thee that they are such but the old are discovered by the new for all things that are discovered are discovered by the light for whatsoever doth make manifest is light Ephes 5.13 It is one degree to wisdom for a man to know that he is not wise and the way to wisdom is to be a fool in this world 1 Cor. 3.18 For there are degrees of renovation 2 Cor. 4.14 15 16. The inward man is renewed day by day so that although all things are become new yet all things are not become new all at once Nemo repente fit optimus But the Old Serpent deceives me with his subtilties Answ As there is an Old subtil Serpent so there is an ancient of dayes the only wise God who prevents thee with his Grace that thou mayest not be deceived by the Old subtil Serpent And as Moses lifted up the Serpent so must the Son of Man be lifted up Joh. 3.14 15 16. But the Old Serpent tempts me to mine old sins Answ As there is an old Serpent tempting so there is a new Man succouring thee and those that are tempted Heb. 2.18 There is a faithfull God that will not suffer thee to be tempted above what thou art able 1 Cor. 10.13 But my sins are so many and so often iterated that God is weary of repenting Jer. 15.6 God will not be weary of repenting that he hath forgiven thee if thou be not weary of repenting that thou hast offended God But mine old sins return upon me and vex me Psal 79.8 Answ As thou hast old sins so hath thy God old loving kindnesses Psal 89.49 But mine old sins solicite me to entertain them day by day Answ And Gods mercies are renewed every morning Lam. 3.23 Wherefore despair not poor Soul but as thou art tempted daily by thine old sins so die daily to thy old sins and be renewed daily in the spirit of thy mind Renew thy repentance daily and daily let thy requests be made known unto God and daily pray unto him to create in thee a new heart and renew a right spirit in thee If thus thou doest fear not but be assured that in Gods due time all things will become new unto thee Lastly It serves for Exhortation to us who are to eat this new and spiritual meat and drink this new and spiritual drink that we endeavour ever hereafter to walk in the new and living way It is our vow promise and profession that we truly and earnestly repent us of our sins and that we are in Love and Charity with our neighbours and intend to lead a new life following the Commandments of God and to walk from henceforth in his holy wayes It is that we pray for that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ our Lord. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new MOral old things are past away I entered before upon an Exhortation that we would let these old things pass away from us A business of the greatest moment a duty which most nearly concerns us yet that which of all duties in the Christian Life we are most hardly and with the greatest difficulty perswaded unto to hate those things
to see his new day and he saw it and was glad Joh. 8.5 6. And the Patriarchs saw these new things afar off and were perswaded of them and embraced them Hebr. 11.13 But when this desire of all Nations now came among his own his own received him not Many Prophets and Kings desired to see the things which ye see saith our Saviour Luk. 10.24 But our Apostle preferrs the sight of Christ in the spirit before that in the flesh But when he came in the flesh the Jews despised him and rejected him whence it is that they now themselves are rejected of God and scattered among all Nations Beloved in the Lord there is much talk among us much glorying of Christ and his Gospel much talk of Christs Day the new Birth and the new Man and the new Covenant but where shall we find that new Birth that new Covenant that renewed Mind In whom is that new Heart in whom is that new Spirit where is that new Creature where is that new Life that excellent new Christian Life where are all these new things bowels of mercies kindness humbleness of mind meekness long-suffering love joy peace gentleness goodness temperance These these and such as these are the new things the Virtues and Graces of the new Man And behold now is the acceptable time behold now is the day of salvation God offers these in his Ordinances unto us and invites us to be partakers of them Wherefore Beloved I beseech ye let us take good heed when these are now present with us and offered unto us that we reject them not as the Jews did Let us take heed that we disesteem not that new Man let us take heed it be not truly spoken of us Isa 53.2 When we shall fâ—â— him he hath no form nor comliness there is no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not Let us take heed it be not said of us He came among his own and his own received him not More NOTES on II CORINTH V. 17. THat which remains of this Text is the order of the former words unto the latter and so they afford us these two points of Doctrine 1. The Old things must first pass away before all things can become new 2. When the old things are passed away then behold all things are become new Both which I shall by Gods gracious assistance dispatch and so make an end of this Text. Ye may remember the old things here meant are either 1. Ceremonial opposed to new i. e. Spiritual and heavenly or else 2. Moral opposed to new i. e. to things holy just and good 1. Then the Ceremonial old things must first pass away before all things become new i. e. Spiritual and Heavenly The Apostle demonstrates this from the High Priests entrance into the Holiest of Holies once a year only The Holy Ghost this signifying that the way into the holiest of all that new and living way or way of life was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9.7 8. And Hebr. 12.26 27. Yet once more saith the Lord I shake not the earth only but also heaven And this word yet once more signifieth the removing of those things which are shaken as of things that are made That those things which cannot be shaken may remain But here a question may be made were not these old Ceremonial Services Divine Ordinances as well as the new and why then must these pass away before all things become new The answer to this doubt shall be the Reason of the point which will appear 1. Partly from the consideration of the new things the Spiritual and Heavenly truths themselves And 2. Partly from the consideration of those old people to whom they were reveiled and Gods gracious condescent thereunto 1. As for the Spiritual and heavenly truths themselves there was a kind of necessity that they should be covered with types and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is impossible saith Dionysius Areopagita that the beam of Divine Light should otherwise shine unto us than as it is inveloped and hidden in variety of holy coverings As in Nature there is first the blade then the ear then the full corn in the ear Now the blade and the ear are no longer regarded than while the wheat is ripe and as the kernel is brought forth not naked but covered with a shell and husk and when 't is ripe they are done away and the kernel only respected So it pleased the only Wise God to bring to light his Spiritual and Heavenly Truth not openly and nakedly but covered with Ceremonies Types and Figures as husks and shells which were to last no longer nor longer to be regarded than till the harvest i. e. the end of the world Matth. 13.39 Till the people should be created upon whom the ends of the world should come 1 Cor. 10.11 and then having done their Office they should pass away 2. In regard of those old people under the Law who first live a Natural Life first that which is Natural and then that which is Spiritual 1 Cor. 15. and therefore can reach no higher than sensible objects something that can be seen or heard or felt and therefore God was graciously pleased to accommodate Natural Men with a sensible kind of worship and such means of knowing Him and his Truth which might help them somewhat for the present and lead them to future and better things which done God takes away the first that he may establish the second as the Apostle speaks of this very Argument Hebr. 10.9 This point is useful for Instruction two wayes 1. This discovers the Glory of the Christian Religion far exceeding that of the Jews for as the shadows vanish at the presence of the body and the less light as that of the Moon and Stars is either perfected or extinguished by the greater as that of the Sun so doth the glory of the Ceremonial old things and Jewish Religion give place as being perfected or abolished by the Spiritual and Heavenly new things of the Christian Religion So the Apostle speaks expresly of the Jews Ceremonies Col. 2.16 That they were shadows of things to come but the body is Christ and if that which was done away was glorious much more that which remaineth is glorious 2 Cor. 3.11 2. It discovers their gross ignorance of Spiritual things who are yet under the oldness of the letter like Bats and Owles they see best in the night they cannot judge of new and spiritual things it was the case of Nicodemus he was a Pharisee and one of the great Masters of Israel Joh. 3. yet he knew not what belonged to Regeneration and a new Life The same is to be said of those who troubled the Primitive Church with questions about Circumcision not knowing
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâ—cursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's signified also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâ—i the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
Serpent there must be a more saving and healing vertue in Cratere Superiori He which came to destroy the works of the Devil follows him and conquers him even in the grave Benaiah 2 Sam. 2.3 20. The true Benaiah is the Son of the Lord God who slew the lyon in the pit the devil the roaring lion in the grave and then triumphs According to that of the Prophet Hos 13.14 O death I will be thy plagues O grave or O hell I will be thy destruction And blessed be God who gives us the victory through our Lord Jesus Christ 1 Cor. 15.57 Observ 1. Christ was buried 'T is therefore rather a Cynical than a Christian Principle that it matters not what becomes of our bodies when they are dead Diogenes is one of the first I read of who neglected his own burial When his friends coming to him in his sickness importuned him about it He at length in a kind of jeer bid them set a staff by him to keep away the dogs and birds Look through the whole Word of God and ye shall find the Saints careful about their burials And generally it was held a good work to bury the dead A blessing to go to the grave in peace and sleep with their fathers And a curse to be buried with the burial of an Ass that is no burial at all as the Lord denounceth against Jehojakin Jer. 12.19 I spare examples of both kinds because they are well known in Scripture It is the saying of a most pious and ancient Father Solas rationales animas honorare novimus earum instrumenta solenni sepulturae honore dignatur We so far honour the instruments of our immortal souls as to design them honest burial for the house of the reasonable and immortal soul saith he yea the temple of the holy Ghost it 's more worthy than without any respect to be cast out and tumbled into an hole like a dead dog or the carkass of an horse or ass Against those old and new Cynicks I oppose that of the Wiseman Ecclus 38.36 My Son let tears fall over the dead Cover his body according to the custom and neglect not his burial And the Example of our Lord who according to the Prophesie going before of him made his grave with the wicked and the rich in his death Esay 53.9 Even Christ himself was buried Observ 2. Behold the accomplishment and fulfilling of all Types and Figures of Christ's burial Joseph cast into the pit Gen. 37. Committed to prison Gen. 39. Embalmed and coffined up in Egypt Josuah going the way of all the earth David in the cave of Adullam Jonas a type of the Lords own chusing 2. The Saints are buried with Christ The burial of Christ considered according to the Majesty and with accommodation unto us imports and signifieth something unto us and requires something from us 1. It imports unto us the burial of a twofold carkas 1. One Moral or Immoral rather 2. The other Ceremonial 1. The Moral all earthly and carnal thoughts imaginations wills and self-love lusts and pleasures For whereas Christ is made and reputed sin for us his burial must import the burial of all sin 2. It signifieth also the burial of all judicial Ceremonies according to that of the Father Ceremoniae post Christum passum sunt cum honore Sepeliendae For as sin it self is compared to the dead body so the ceremonial services may be compared to the winding-sheet 2. It requires also of us the abolishing of all sin in conformity unto the burial of Jesus Christ and the mortifying and burying of all ceremonial shews which want the true substantial life in them This in Analogy and resemblance unto one that 's buried supposeth 1. The body of sin to be dead And 2. That they who are said to be dead are freed from sin And 3. That the body of sin so dead and buried is quite forgotten 1. The body of sin must be dead for no body is supposed to be buried alive 2. They who are thus dead are freed from sin Rom. 6. 3. They are quite forgotten as a dead man out of mind Psal 31.13 or Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the heart when all the delight and pleasures of sin are forgotten as if they never had been and so extirpate and rooted out of the heart as if they never had been there for the remembrance of the dead is forgotten Eccles 9.5 And therefore the grave is called the land of forgetfulness Psal 88.13 When therefore all our earthly thoughts imaginations own wills c. are ceased that the mind of Christ and the Spirit of God may live rule will and work in us what and how it will then and not till then we may be said to be buried with Christ The Reason why the Saints are buried with Christ is considerable 1. In regard of the substantial parts of our dear Lords Humiliation when they are conformable to every part thereof according to which all the followers of Christ are humbled obedient crucified dead and buried with him 2. In regard of the circumstantial parts whereof there is not one needless and without a due signification 1. In a new Sepulchre importing a new heart And 2. This cut out of the rock the new heart is from Jesus Christ the rock 3. And this in a garden where sin was first committed where it was expiated and committed it was by us with delight and with delight the paradice and garden of delight it must be buried in oblivion 4. In that Sepulchre he lay three days and three days we rest in hope of union with the glorious Trinity in the God-head 1. In conformity unto the Fathers Law which is a light 2. To the light of faith in the Son which is light of light And 3. The light of love in the holy Ghost which is the perfect light now shining in a dark place had we eyes to see it These are the three days He lay also three nights in the grave and we rest with him for the abolishing and destroying the Trinity in the Devil-head 1. The father of lies Joh. 8. 2. The son of perdition 2 Thess 2. And 3. The spirit of errour to work an inconformity unto all their works that the body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
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-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
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and
1.18 The only begotten Son hath declared his Father Whether do we believe the Father testifying of the Son Joh. 20.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. These are the last dayes 2. In these last dayes God spake unto us by his Son 1. A day in Scripture is either strictly taken and that for the time while the light shineth so are there not twelve hours in the day Joh. 11.9 and so light is taken for day See 1 Cor. 5.13 which we call an Artificial day Or 2. that which we call a Natural day consisting of day and night St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.25 we have both together Cen. 1.5 3. Sometime dayes in the Plural are taken for a year thus in the end of dayes i. e. the end of the year Gen. 4.3 When Cain and Abel sacrificed as it was afterward a custome among the Gentiles saith Aristotle Ethic. 8. so Levit. 25.29 And thus the revolution of the year Exod. 34.22 is the revolution of dayes 1 Sam. 1.20 Hence also it is that in the Prophets a day is taken for a year Ezec. 4.6 according to which Apoc. 11 2-11 and other places are to be understood but most usually by day and dayes we understand time and times thus the last dayes Gen. 49.1 and Isai 2.2 and elsewhere are the last times 1 Pet. 1.20 And so to be understood in the Text. Now that these are the last times you may understand that the whole tract of time from the beginning of the world to the end of it may be divided generally into two times or ages one of promise the other of performance or fulfilling of the promises and this latter at the time when Christ was sent into the flesh and therefore we find so often in Matthew ut impleretur This time is called the end of the world Hebr. 9.26 And certain it is that St. Peter calls those times wherein Christ began to accomplish the promise of the Father made Joel 2.28 29. the last times as indeed they are Act. 2. These last dayes are pointed at by the Prophets by these words in those dayes the dayes that are to come in the latter dayes and the like phrases we read here and there in the Prophets 1. The Reason why these are the last times may appear from the Divine Ordination both according to his first pattern in the Creation and according to his Providence in the government of the World the whole space and continuance of the World from the beginning until the consummation of all things was figured by the seven first days of the Creation whereof the five first are now spent and the sixth and seventh now in spending For howsoever the Apostle called those the last days wherein he wrote yet he speaks also of later days which were to come after his time 1 Tim. 4.1 2 3. and 2 Tim. 3 1-5 2. A second Reason may be taken from Gods Providence in governing the world for whereas God intended to bring a threefold judgement over the world The first by Water whereby he put an end to the first age and brought a floud upon the ungodly The second by the powerful preaching and sufferings of Christ whereby he overcame Sathans world who is the prince of the air and rules in the children of disobedience Joh. 12.31 Heb. 2.14 by which the second age of the world was at an end from whence the third and last age of the world was to begin as Joel 2.28 Act. 2.17 18. This age is to continue until the third and last judgement pass over the world 2 Pet. 3.10.11 So that the Apostle calls these the last days not only in regard of the ages before passed and gone but in respect of the future and the worlds end for after these days time shall be no more but endless eternity Apoc. 10.6 Observ 1. That the space and continuance of the world being described not by ages but by days is but a short space in the whole only the term of a few days in comparison of eternity à parte post or à parte ante And what is our life then a span long What is our life Jam. So Jacob said Gen. Few and evil c. every one of us hath a share of these few days and wherefore are they given not to spend in mirth nor in contention not in feasting and jollity but Ephes 4.21 22. as the truth is in Jesus O Beloved let us husband that time we have well Ab hoc momento dependet aeternitas Observ 2. If the Apostles call'd their times the last days how much more may we call ours the last and worst of days who are faln into the very lasts days of the world and the very dregs of time because the symptoms of the last times are upon us The vices and sins of the last times I beseech you see the Characters of the last days 1 Tim. 4.1 2 3. The spirit speaks expresly that in the latter times some shall depart from the faith Some that implys but a few Some 1 Cor. 10.8 Numb 25.9 Those that dyed in the plague were twenty four thousand Some 1 Cor. 10.9 Numb 21.6 Much people of Israel dyed 1 Cor. 10.10 Some Numb 14.29 All their carcases fell in the wilderness who were numbred from twenty years old and upward six hundred thousand men Object There is not a Church upon earth hath these Characters of the last times except only that of Rome 'T is happy then for us that we have none of these Characters of the last days upon us Prov. 23.20 Answ 'T were happy indeed if we had not but let any indifferent man judge whether we have or no 2 Tim. 3.1 1. Lovers of their own selves from this Fountain of self-love issueth covetousness where men desire all things for themselves and when they have what they would grow insolent boasters proud of their own supposed excellency c. to the end 2. 2 Tim. 4.3 The time will come when they will not endure sound doctrine 3. 2 Pet. 2.1 Denying the Lord that bought them in their works they deny him Tit. 1.16 How do we deny him He calls to us to be humble and meek Matth. 11. We are proud and insolent boasters He calls upon us not to deny him but to deny our selves take up our cross daily and follow him our selves What are our selves our affections and lusts Gal. 5.24 take up our cross What 's our Cross The patience of Jesus Apoc. 1.9 The suffering with him that we may be glorified with him In this especially we approve our selves Christ's Disciples and followers 1 Pet. 2.19 and 1 Pet. 4.1 As we are to follow him in his suffering so in his doing He went about doing good was subject to principalities and powers paid tribute was a servant of men Rom. 13. Even for conscience sake 1 Joh. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists Our thoughts are carryed now as far as Rome but because there
are many of them surely there are some on this side Rome Now perhaps our thoughts are upon some sort of men among us Are there not some Antichrists at home even at our nearest and most intimate home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposites are circa idem If therefore Christ be in men as he is except they be reprobates Then surely Antichrist is also in men the Tabernacle of God is with men Apoc. But Satan who opposeth Christ in his dwelling he takes up Gods Tabenacle Surely since there are many Antichrists he must be one of them and a great one And therefore as the Saints receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy one who teacheth all things that are true So is there an Antichrisma a Counter anointing from the holy One that teacheth all things that are false and erroneous Satan transforms himself into an Angel of light 2 Cor. 13.4 5. These Antichrists are many yet all aim at one thing the ruining and rending the Church of God like Sampsons foxes they draw contrary ways he bound them and tyed them tail to tail Jud. 15. but one fire-brand between them Thus all sects look contrary ways yet all agree at the burning consuming and ruining the Church of Christ Christ's Spirit is a meek and quiet and innocent and harmless Spirit Therefore the turbulent spirit is none of Christ's spirit Ye know when the Samaritans would not receive Christ certain zealots would bring fire from heaven and they had an example for it Elias did so Thus many bring Eliah's example for their zeal against others But what was our Saviours answer Christ was peaceable his Disciples were charged with turning the world up-side down but we never find either in Scripture or any Ecclesiastical story no not in the days of our Martyrs bloody days that any of them shed blood no mark what a brand the holy Ghost sets upon such Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took certain fellows of the baser sort Exhort That we would make the best use of these worst times The Apostle 1 Cor. 10.11 tells us that upon us the ends of the world are come What infers he from hence vers 6. 1. That we should not lust after evil things as they lusted be ye not like your fathers Zach. 1. 2. Neither be ye idolaters covetous Col 3.5 nor gluttons who make their belly their god Phil. 3.19 who sit down to eat and drink and rise up to play It is Gods property to bring light out of darkness good out of evil Let us herein be followers of God as dear children let us extract good out of these evil times We may do so very well For God in these last days hath spoken to us by his Son As Gal. In the fulness of time God sent his Son Matth. 21. last of all he sent his Son Ratio 1. Respectu Dei patris mittentis loquentis Every Agent by how much the more perfect acts more perfectly and after a more excellent manner in the end than in the beginning of his work Since therefore God is the most perfect Agent he works more excellently in the end of his work than in the beginning of it Therefore the Wise man implys that howsoever vain men praise the days that are past yet wise men judge otherwise Ne dicas cur primi dies fuerunt meliocres istis quia stulta est hujusmodi interrogatio Say not the former days were better than these because that is a foolish question Eccles 7. Ratio 2. Respectu hominum bonorum quorum via crescit in perfectum diem In respect of good men whose way increaseth more and more unto the perfect day Prov. 4.18 Phil. 1. Ratio 3. Respectu malorum quos praescivit fore plurimos eosque pessimos sextus dies criticus est omnium pessimus novus Jannes Jambres novus Simon Magus qui prae se ferrent esse magnam virtutem Dei In respect of evil men who he foresaw would be many and those the worst The sixth is a critical day of all other the worst new Jannes c. Act. Both openly wicked their works go before to judgement And closely wicked under false righteousness therefore need Christ and his Spirit to reprove the world of righteousness and sin 1. Observe the great Grace of God unto his ancient people the Jews that whereas they almost despaired under Moses God afforded them the greater mercy He sent Moses into Egypt he brought them out of the Babylonish captivity by Cyrus He now raised them up a spiritual Moses and a spiritual Cyrus the Son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of God himself to bring them to the glorious liberty of the Sons of God 2. Observe the goodness of God to the world he hath shewn himself the longer the more gracious unto mankind first Prophets then his Son First Elisha's servant must come with his staff the Prophet with his Law But Elisha wust come himself c. When the world grew worse and worse the strong man kept the house God sent a stronger than he 1. Christ in the flesh 2. Christ in the Spirit to be spiritually born of the woman cloathed with the Sun Apoc. 12.1 2 3. Exhort To make use of the good in these last evil days In this day the good and evil strive they have now their shock All the Wisdom of the former ages flows into this all the stories are written for us upon whom the ends of the world are come This whole Chapter as ye may have heard is encomiastical consisting of a double encomium or commendation The first contains the praise of the Gospel or New Testament compared with and preferred before the Old in the manner of dispensing it we have done with that The Second contains the praise of Christ the Author Minister and subject of the New Testament from the middle of the second Verse to the end of the Chapter Christ is two ways commended unto us 1. Absolutely 2. Comparatively 1. Absolutely which we may call Christ's absolute encomium or commendation 2. Comparatively by way of comparison with and prelation before the most glorious Creatures of God most eminent for wisdom Holiness and Power the Angels And that we may call our Saviours symbolical hyperbolical and transcendent commendation from vers 4. to the end of the Chapter 1. Our Saviours absolute commendation is from his Riches and Honour 1. His Riches his Father hath made him heir of all things This inheritance of Christ is illustrated by the grounds or reasons of it 1. His creation of all things and so he became heir of all the Creatures 2. His eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of the glory and express image of his person 2. His honour in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set him at his right band The Grounds and Reasons of that are 1. His Conservation of all Creatures in their being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing all things 2. His
men sitting in their darkness and disputing and quarrelling about the nature of Colours which they never saw as the fashion of too many is out of their presumption of knowledge that they may not seem to be ignorant of any thing confidently and boldly deliver their Tenents for Oracles of Truth intruding into the things which they have not seen vainly pufft up by their fleshly mind The Prophet Ezechiel denounceth a wo against such Prophets who prophecy out of their own heart and their own spirit and have seen nothing Ezech. 13.2 3. And out of this blindness they speak evil of the things which they have not seen Against these the Prophet Esay denounceth a woe Wo unto them that call evil good and good evil that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Woe unto them who are wise in their own eyes and prudent in their own sight Esay 5.20 21. O how much better were it to follow the Example of Moses though he had now received Authority from God to put him to death who ever should sin presumptuously yet when one had gathered sticks upon the Sabbath day he would not put him to death until he had consulted with the oracle of God concerning it Numb 15. And Moses was a man endued with a great measure of Gods Spirit The divine wisdom made his face to shine And shall we Beloved who I believe have not attained to the like measure of the holy Spirit nor are enlightned with the like brightness of Gods glory Dare we be more positive in our assertions than he was Shall we confidently blaspheme and speak evil of the things we know not Yea and of persons too O let us I beseech ye consider that though we have attained unto the Divine Light in some measure yet have we darkness mixt with our light And shall we out of that darkness judge one another and condemn one another This is just like a company of men faln into a deep pit They would every one endeavour to scramble out one this way another that way and they cannot agree which is the best way but one man condemns another because he goes not his way Beloved Our case is the very same we have all sinned and all faln short of the glory of God We are all in the dungeon and all desire to see the light of life and the brightness of Gods Glory And every one of us I hope endeavours to creep out of the pit some one way and some another And shall we one condemn another because he goes not our way Clodius accuset Maechum Catilina Cethegum He that 's in a mist sees not himself in it but another Our Saviour taught his Disciples a better Lesson Luk 9.49 John was zealous and told our Lord We saw saith he one casting out devils in thy name and we forbad him because he followeth not with us But Jesus said unto him forbid him not for he that is not against us is for us If he cast out Devils if he endeavour to come out of the pit of destruction if he endeavour to save others out of it to open their eyes and to turn them from darkness to light and from the power of Satan unto God O forbid not such a one condemn not such an one Christ does not though they went not his Disciples way and dar'st thou condemn men because they go not thy way O how much better were it to follow the Apostles counsel when the Corinthians as yet carnal gloried in men some were of Paul some were of Apollo others of Cephas just as now men do who if they be tryed by the light of the Christian life which is the most certain mark they will be found to differ little from their Neighbours except only in glorying in some men and defaming others How did our Apostle behave himself in this case 1 Cor. 4.3 With me saith he it is a very small thing to be condemned by you or of mans day yea I judge not mine own self For I know nothing by my self yet am I not thereby justified But he that judgeth me is the Lord therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts And shall we mean time dare in our darkness to condemn one another and speak evil one of another 3. Consolation 'T is useful for Consolation against a twofold darkness 1. The one general arising from the false light which is indeed the true darkness 2. The other more special arising from the want of the clear and comfortable presence of the true Light 1. That false light is indeed a thick darkness which hath for many ages covered all the world the false wisdom whereby the world knows not God 1 Cor. 1.21 Such a wisdom whereby men think themselves very wise yet reject the law of the Lord Jerem. 8.9 A knowledge without obedience knowledge falsly so called a serpentine kind of subtilty and sagacity in divine matters without the dove-like innocency and simplicity Such as theirs is who know God and his ways in great measure Yet glorifie him not as God but become vain in their own imagination and their foolish heart is darkned professing themselves wise they become fools who because they think not fit to retain God in acknowledgement God gives them up unto a reprobate mind and casts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into outward darkness a darkness of outward things as to place their service of God and all religion in outward observances as ceremonies and services devised by men or other outward duties instituted indeed by God yet such as may be performed as speciously and plausibly to the eye by the Children of darkness as by the Children of the light And under these men of contrary minds lurk or hide themselves Both applaud themselves that they are not now burdened with humane inventions but enjoy pure ordinances according to the Word of God Mean time they consider not that under these outward services and ordinances they cover their gross and palpable sins as drunkenness and sensuality lasciviousness incontinency c. Others there are who cleanse the outside of the cup or platter and oppose these outward and gross enormities and those who live in them and 't is well they do so for so far they do well But mean time they allow themselves in envy pride covetousness hatred malice uncharitableness and neglect the Light of the true Christian life which is seen in Faith Hope and Charity Patience Humility Meekness Long-suffering This is the blackness of darkness palpable darkness darkness that may be felt This is that black veil that covers all Nations This veil was meant by Gog which signifieth a covering and accordingly the holy Ghost makes use of it Ezech. 38.9 where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the land
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
pattern in their own imagination Observ If God have a Throne of Judgment then see what is the highest Court whither all appeals lye God is the Judge of all the world Psalm 103.19 The Lord hath prepared his throne in the Heaven and his Kingdom ruleth over all Eccles 5.8 If thou seest the oppression of the poor and violent perverting of Judgment and Justice in a Province marvel not at the matter for he that is higher than the highest regardeth and there are higher than they He it is who corrects all errors all iniquity of Judgment Good God what presumption it is which we read in the ancient Councils to come no nearer to our present times in deciding and judging controversie he who shall think or teach otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed and damnanus we condemn this and that which they had no more understanding of than other men such is the presumption of many in these days who will not suffer men to think otherwise with how much more modesty did Moses Numb 15.34 and Gamaliel Acts 5.35 And the Apostles in their first Council Acts 15. Among us no man thinks he can err Moses and the Council were endued with the Holy Spirit Hear this who ever thou art that judgest and was there ever a more censorious age than this is wherein almost every man censures and condemns every man yea and every thing Jude Verse 10. Mean time this is quite forgotten on all sides judge not that ye be not judged Matth. 7.1 Men can send many miles to get something wherewithal to judge and condemn another yet forget to judge themselves and condemn themselves of their own pride and covetousness and men can judge and condemn the Pope yet nourish a proud Pope as Luther speaks in their own breasts Rom. 2.1 2 3. Beloved we condemn the Spanish Inquisition and our late High Commission but Be not many Masters James 3.1 Little do we consider what we put upon the file of our own sins So long as we see any evil without us we never judge the evil within us The Saints 't is true shall judge the world and sit upon Thrones but examine thy self well art thou such a Saint a covetous Saint a drunken Saint Consol What if man condemn thee Alas he sees but the outward surface of thy life See how the Apostle slights the Corinthians judgment of him 1 Cor. 4.3 4. See how the Prophet Jeremy comforts himself in this case Jer. 20.10 11. Psalm 26.1 Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Examine me O Lord and prove me try my reins and my heart Psalm 43.1 Judge me O Lord and plead my cause against an ungodly nation The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from an unmerciful and cruel people thus when Job's Friends accused him as an Hypocrite he comforts himself in the Judgment of his God Job 16.19 Behold saith he my witness is in Heaven and my record on high My friends scorn me but mine eyes pour out tears unto God Yea Christ himself had no other refuge than the Throne of God Who being reviled reviled not again when he suffered he threatened not but committed his cause to him that judgeth righteously 1 Pet. 2.23 and 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as to a faithful Creator 2. Majesty Majesty is terrible and strikes an aw and dread in all those who consider it as the Prophet Esay 2.10 Enter into the rock and hide thee in the dust for fear of the Lord and for fear of his Majesty When therefore we read that God hath a Throne of Majesty then learn with what humility with what fear with what reverence we ought to make our address unto our God in his Ordinances our Father Abraham's example is notable Gen. 18.22 27. Stood Chald. Prayed as in our Prayer he did not sit when he prayed judge in your selves does such a posture as sitting befit a petitioner to the Throne of the Majesty in the highest I speak not here of bold faced prophane people who jeer the Prayers of the Church but of that our common want of reverence at our Prayers would you take it well of your servant Offer this to thy Governour Mal. 1.8 Will their common pretence of worshiping God in the Spirit excuse this their unreverent approach unto the Majesty of God Did not Stephen worship God in the Spirit Did not Paul worship God in Spirit Did not Christ himself worship the Majesty of God the Father in Spirit yet were not these so bold in their addresses unto the Majesty of the great God Stephen kneeled down Acts 7. And Paul bowed his knees unto the Father of our Lord Jesus Christ Eph. 3. And our Saviour himself kneeled down and prayed Luke 22.40 Did not the Levites of old worship God in the Spirit They stood up and praised the Lord 2 Chron. 20.19 And I read that the Seed of Israel stood and confessed their sins Neh. 9.2 Jerem. 15.1 But this they will say is a Ceremony of the Old Law What think men then of Gods worship under the Gospel I read of Stationes and Genuflexiones in the primitive times taken for Prayers but Sessiones never 'till I saw it in the irreverent practices of men yea youth who learn no better from the example of their elders when they stand praying Matth. 11.25 2. What impudence it is What over daring boldness to sin against the Majesty of God For if that were a good argument of David 1 Sam. 26.9 unto Abishai to hold his hand Who can stretch forth his hand against the Lords anointed and be innocent And that unto the Amalekite 2 Sam. 1.14 How wast thou not afraid to stretch forth thinehand to destroy the Lords anointed Then a better argument it must be to every one when we go about to commit any known sin how art thou not afraid to provoke the Majesty of God That fallacy which emboldens men is their hope of prevailing by greater power being full they say who is the Lord as Pharaoh said who is the Lord But he knew to his destruction who the Lord is and so shalt thou too who darest to incense the Majesty of God against thee Dare any of you having a matter against another go to law before the unjust and not before the Saints And 10.22 Do we provoke the Lord to jealousie Are we stronger than he How can I commit this great wickedness and sin against the Majesty of the Great God Let us entertain such meditations as these are when sin offers it self unto us Knowing the terrour of the Lord we perswade men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Highest God hath a Throne of Majesty in the Highest Then learn to think no low thoughts of God but quae altissima sunt de Altissimo credere As when we hear
2 Chron. 18.5 Ahab gathered together all the Prophets of Baal four hundred men and they cryed out with one mouth Go up to Ramoth-Gilead and prosper And Verse 10. Zedekiah made horns of Iron c. Notwithstanding all this Ahab prospered not but fell at Ramoth-Gilead why Because he believed not the Lord but rested and relyed upon a lying Spirit in the mouth of all the Prophets as Michaiah speaks plainly Verse 19.22 And shall we think that there are not such lying Spirits and false Prophets in our days Yes certainly and belief in them too as both Peter and Paul have foretold 2 Pet. 2.1 2. 1 Tim. 4.1 2. If therefore we rely on evil Angels and on lying Spirits and Spirits of errour we rely not on the Lord he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more powerful than the good Angels much more powerful than the evil Spirits and therefore if we rely not on him but on them it 's no marvel though we prosper not O then Beloved how nearly doth it concern us To try the Spirits whether they be of God or no because many false Prophets are gone out into the world c. 1 John 4.1 2. Let us consider the ground of Christs excellency above the Angels he hath obtained by inheritance a more excellent name than they Herein three words must be explained 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it may be objected that Christ himself is called an Angel Gen. 48.16 The Angel which redeemed me from all evil which certainly is to be understood of Christ himself whose Title this is Psalm 19.14 O Lord my strength and my Redeemer and Esay 43.14 The Lord our Redeemer And so the Learned Jews understood it of Shechinah the Divine Presence or Christ Thus he who is called the Angel of God Gen. 31.11 at Verse 13. is called God himself 2. Christ also is called the Angel of the Covenant Malach. 3.1 Namely the New Covenant which Christ sealed and ratified by his own blood 3. And the name of Michael which is given to our Saviour Rev. 12.7 is the name of an Angel Dan. 10.13 21. For answer to this objection we must know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name may be taken either 1. Pro vocabulo for any outward appellation or Title of Christ which may outwardly be spoken or named Or 2. For the Being Estate and Dignity which God the Father hath communicated unto the Son And both ways Christ hath a more excellent name than the Angels For 1. If we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an outward appellation or name Christ hath obtained a better name than any of the Angels for howsoever he be called by the name of an Angel as also by some other names common to other creatures yet hath he names proper to himself when he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and Messias the Christ by which names he was known not only in the New Testament as when John the Evangelist saith of him In the beginning was the word and Revel 19.13 His name was called the word of God and Messias John 1. and 4. Howsoever there were who were called Christi anointed ones yet this name by way of greatest eminency belongs unto Jesus who is the anointed one anointed with the oyl of gladness above all his fellows viz. with Kingly power Priestly holiness and Prophetical wisdom But he was known also by the same names in the Old Testament as very often in the Chaldee Paraphrast he is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ thus also he is called by the proper name Amen as Amen Amen dico vobis where Amen signifieth the Truth q. d. I who am the Truth of truth speak unto you for ye shall perceive it was his Name Rev. 3.14 Thus saith Amen the true and faithful witness This was foretold Gen. 22.18 Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that Name of Jesus howsoever there were types of Christ called by that name yet that is proper by way of excellency unto Christ alone 2. If we understand by name the Being Estate and Dignity of Christ he hath a more excellent name than the Angels Exod. 23.21 God the Father saith of Christ my name is in him as God is in Christ 2 Cor. 5.19 and Christ in the Father Joh. 10.38 Thus Mich. 4 5. We will walk in the name of our God for ever and ever as whether ye eat or drink or whatsoever ye do do all in the name of our Lord Jesus Christ Thus where 't is said at the Name of Jesus every knee shall bow Phil. 2.10 it refers to Isai 45.23 Vnto ME every knee shall bow so that what is in the first place Name in the latter is ME And so likewise the Apostle quotes it Rom. 14.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Deity it self this Name of Christ is ineffable Prov. 30.4 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whence it 's derived is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to differ but differ one thing may from another many wayes yet not excell it This word therefore signifieth so to differ that it excells that from which it differs Thus Rom. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou approvest of things that differ or things that are excellent as the Apostle prayeth for the Philippians that they may approve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are excellent Marg. that differ Phil. 1.10 and Hebr. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Low Dutch here hath uytnemelijcker a more singular name Christ's Name is such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.9 Syriach a name above all names 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to obtain by inheritance and it is opposite unto and more excellent than what ever excellency of name either the Angels could obtain by Creation or any Creature by Grace for Christ hath his most excellent Name Jare Haereditario by Eternal Birth-right which indeed involves the reason of this point Observ 1. It is not excellency of names or titles or any thing without that makes one person or thing better than another but the excellency of their nature and being This appears by many glorious Names which either a Nation or Person may have which yet make them not more excellent than others are The Jews boast that they are not reckoned among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 23.9 Thus to be called a Jew though it be if well placed an honourable name yet it makes not a wicked person one jot the better Rom. 2.17 c. The same Apostle tells us what the true Jew is Rom. 2.28 29. The like we may say of Israel there is an Israel after the flesh and after the spirit as the Apostle implyes 1 Cor. 10.18 so that all are not Israel which are of Israel
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
fear the Lord and his Goodness in the latter days Although this may be understood of a King or a Prince according to the order of David one who shall rule according to Gods own heart But most interpreters fetch this quotation out of 1 Chron. 22.10 He shall be my son and I will be his Father But against both these there are two great objections for the first place Psalm 89. speaks expresly of David and this latter place 1 Chron. 22.10 as expresly of Solomon For answer to this we must know that nothing can be a Sign or a Type of another except it self be really a thing existent or to come and that may be considered in a threefold respect 1. As a thing existing or being in it self so Ivy or a Bush of Ivy. 2. As a Sign only as an Ivy Bush is of wine to be sold 3. As both Accordingly David or Solomon may be considered in themselves and so their persons have some things in them proper unto them and which are no way typical or figurative of another as their personal sin 2. Some things are attributed unto them as they are types and figures yet with far more respect unto the thing figured than to the figure it self as Psalm 72.11 17 18. All Kings shall fall down before him all nations Thus when the Holy Ghost speaks of the Type he hath oftentimes his eye so fixed upon the truth and substance figured that he attributes that to the Type which is proper to the thing typified as in Melchizedech Hebr. 7.3 He is thought to be Sem the great but figured Christ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Some things are in both of them the Type and the thing signified by it yet with a great deal of difference of the Type in his measure and scantness of the person or thing typed more largely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the Sonship spoken of both under the type of David Psalm 89.26 27. And of Solomon 1 Chron. 22.10 And therfore this Allegation or Testimony taken out of either of these places is true according to the Letter A second Objection is that this first is figurative and Allegorical Testimonies by reason of their Amphibology and Ambiguity are not to be used or produced as proofs in arguing or confirmations of Divine Truths I answer though this were true which yet is not so nevertheless an Allegorical proof may succeed in the second place where a clear literal proof went before and so I hope the Allegation is cleared In which for explication two things must be enquired into 1. Whether the Testimony be to be understood only or principally of Christs incarnation 2. Why the Lord speaks in verbis futuri I will be to him a Father c. Answer to the first true it is the Lord did intend and then and long before promised to beget or raise up Christ in the flesh to whom he would be a Father and who should approve himself a Son in all Love and Dutiful Obedience It is true also that Christ when he was in the flesh did not only purge the outward Temple but did also build an inward house to his Father in the Souls of his Disciples or true Followers and therefore Christs Sonship in the flesh is not here to be wholly excluded But I cannot think with Haymo that the incarnation of Jesus Christ is here principally meant for since that which is spoken of David and under him of Christ Psalm 89.26 27. I will make him my first born c. He was a Servant of Rulers Esay 49.7 Also that which is spoken as of Solomon but understood of Christ 1 Chron. 22. I will establish his Throne over the house of Israel for ever was not fulfilled in the days of our Saviours incarnation it is evident therefore that this allegation is either solely or principally to be understood of Christ in the Spirit and of his eternal Sonship 2. For Answer to the second Quaere two things may be affirmed 1. That this Generation of Christ being eternal there is neither pretension nor succession of time to be regarded in it 2. The Apostle cites these words in the same time wherein they were spoken Now the Words are promissory and spoken in the future 1 Chron. 22. And therefore the Apostle quotes them as he finds them In the words are two promises litterally to David or Solomon and mystically to Christ Observ 1. Observe we then from hence the Wisdom of God that can speak of two persons so different one from other as Creature and Creator of two Sonships as diverse as temporal and eternal at once in one and the same sentence and yet speak most truly of both Observ 2. Observe that more sences than one and they far distant and different one from other may according to Gods true intent and counsel be found under one and the same Testimony Sentence or Words This the Fathers knew well and cryed out who can find out all the several Secrets Mysteries and Sences couched under one and the same word Ad dignitatem Scripturae pertinet ut sub una litera multos sensus contineat Augustin Nullus apex vacat mysterio Hierom. In the mystical or spiritual sence is a twofold promise 1. I will be to him a Father 2. He shall be to me a Son The Reason of the first may be conceived from the immutability of Gods actions ad intra for whatsoever the Lord doth ad intra is from everlasting and to everlasting if we enquire into the ground of this whence can we have it but from the consideration of Gods immutable Love unto his only begotten Son Observ 1. Observe the Fathers act in begetting his Son is future as well as present yea an eternal he hath been is and will be a Father unto Christ where-ever when ever begotten Observ 2. The humiliation of Christ was no bar let or stop to the Fathers fatherly affection towards his Son but rather a further engagement of the Fathers love to him Philip. 2.4 10. Esay 53.10 11 12. Observ 3. The Fathers eternal purpose and resolution towards his Son is to esteem love honour defend cherish and promote him and in all paternal and tender affections to regard him as his most honourable true and only Son Prov. 8.23.30 John 5.20 The Father loveth the Son and sheweth him all things that himself doth c. Observ 4. Whereas this promise or Compendium of all promises was made to David and Solomon according to their scantling as Creatures and that not absolutely but upon condition of perseverance in obedience witness 2 Sam. 7. and Psalm 89. yet this promise is made to Christ absolutely yea even to Christ in the flesh because the Father foresaw his Sons perseverance in all Love Duty and Obedience yea it is made to Christ according to his capacity in the Godhead that he should infinitely and eternally partake of the Fathers Love Bounty Kindness Riches Joys and Happiness this
judgement of men and their ill thoughts of Jesus Christ All the Angels of God worship him yet men think low and base thoughts of him as one that had a Devil and was mad They thought they said well when they so said Joh. 8. but this was the errour of that Age we have higher opinions and more worthy thoughts of God and Christ would God we had but do we not entertain as hard thoughts As when any thing is foretold except he be a man of our Opinion and Sect what ever that is we are ready to impute it to the Devil though he be as Isa 41.24 I will say that ye are Gods So when any thing is done that we wonder at men are wont to impute it to the Devil as unguentum Hopliatricum though Psal 72.18 Qui facit mirabilia solus Exhort To receive Christ when his Father brings him into the world Zach. 9.9 His coming in his kingdom of Grace is described unto us he comes Just the Just One and who makes all those Righteous and Just who receive him i. e. believe on him Joh. 1.12 He hath Salvation to save them from their sins he brings his reward with him He comes lowly and meek sitting upon an Ass and that borrowed He comes poor and without all worldy pomp and ostentation he makes choise of the base things of the world and things that are not All this is to discover unto us how we should entertain him not with our wisdom He comes on an Ass the most foolish of serviceable beasts even such nay worse hath the Man made himself by his Fall like the beasts worse than the beasts that perish Isaac going to be sacrificed rode on the Ass Dominus opus habet summa nostra stultitia But who alas who thus receives the first begotten brought into the world who bears contempt with the Wisdom crying and lying in the street when men shake their heads at him and cry fie upon him fie upon him Who takes pleasure in Christ when he seems so ugly and deformed in the eye of carnal wisdom Isa 53. who forsakes himself to go with Christ See Epist 2. Chap. 1. He comes among his own and his own receive him not c. Contend for Christ yea fight for him yet receive him not when we may have him for taking up in the streets Michal despised David naked and became childless We know not that he gives us our Wooll and our Flax c. When will he come Luk. 24.49 It is not for you to know the Times and Seasons They who wait for him Isa 25.9 Lo this is our God we have waited for him Isa 30.18 Blessed are they that wait for him Wait at Jerusalem I will wait upon thee in Righteousness Psal 63.2 That I may behold thy Power and Glory Follow peace with all men and holiness without which no man shall see the Lord The birds will return to their like so will truth to them that practice her Ecclus. 27.9 Christ was once offered to bear the sins of many and unto them that look for him he shall appear the second time without sin unto salvation Means I am in the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18.20 When two or three are gathered together in my name c. Mal. 3.16 They that feared the Lord spake one to another and the Lord heard c. Luk. 24. so to the travellers to Emaus then he will cast out the Prince of this world Because of the Angels Christ is in the Congregation of the Righteous NOTES AND OBSERVATIONS UPON HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Angels he saith Who maketh his angels spirits HItherto the Apostle hath proved the Conclusion vers 5. by three Testimonies in regard of Christ he now proceeds to prove it in regard of the Angels The words are taken out of Psal 104.4 which Psalm is a glorious description of Gods Majesty Creation and Providence and are taken by the Apostle word for word out of the LXX Translation There is some difficulty in the words which I shall first endeavour to clear then observe what is generally observable in them then lay out the several truths contained in them In clearing the words let us 1. Examine whether they be placed in order or no Then 2. Whether there be a repetition of them of or no 3. What is meant by making his Angels Spirits c. 1. As for the disposition or placing of these words some would have them transposed and put in a diverse order thus Who makes those who by nature are Spirits his Angels or Messengers c. but howsoever this be a truth yet some Paraphrasts read the words without transposition as we find them laid down in the Text Besides the Fathers who were more learned in the Greek tongue than the other read the Text as we do and we are enforced by the Article in the Greek which is added to Angels and Ministers for when there is a doubt of two words whether should be the Subject which is the principal we look unto which the Article is added and that is the Subject 2. Whether there is a repetition in these words or no as when Israel came out of Aegypt c. See Notes in Rom. 15. There may be yet somewhat in the one which is not in the other By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews understand the winds so the Vulg. Lat. turns the word Ventos and so the meaning should be that the Lord makes the winds his messengers so the next words makes thunders and lightnings his Ministers But this fits not our Apostles purpose howsoever the speech be true for the Apostle here speaks not of the winds but of Angelical Spirits such as in the Verse before These words contain the Principles of the Angels whereof their nature consists whereby the Apostle shews the inferiority of the Angels unto Christ whatever is Created and not God is as meer and sound Reason teacheth compounded of Principles quid est quò est But this is all one as to confess they knew not whereof their Nature consists that therefore which Metaphysick ignorantly in general teacheth that the Word of God declares distinctly As Man and many other Creatures consist of three Principles Body Soul and Spirit so do the Angels 1. They have somewhat Analogical and proportionable to a body that 's wind so Vulg. Lat. facit Angelos suos ventos 2. To the Soul that 's fire ministros flammam ignis 3. To the Spirit that 's light This is manifest by their Creation on the first day when God made the light and those spirits of light hence it is that their appearing is accompanied with light Luk. 2.9 The Angel of the Lord came upon the Shepherds and the Glory of the Lord shone round about them there shined a light in the prison And hence it is that the Apostle saith that Satan is transformed into an Angel of light 2 Cor. 11.14 whence Damascene
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
is a vessel to receive it NOTES AND OBSERVATIONS UPON HEBREWS II. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him THese words carry with them a double respect 1. As they prove the Gospel to be a great Salvation because published by the Lord. 2. As they prove the dignity and preheminency of the Gospel above the Law This was spoken by Angels but the Gospel by the Lord himself vers 3.4 We have 1. The testification of the Gospel 2. The attestation given thereunto 1. The testification 1. By Christ according to the beginning 2. By the Apostles according to the progress 1. The former publisher divine yet humane also The Lord. 2. The later humane yet in some sort divine also and spiritual such as heard and obeyed the Lord. 1. The former was inchoat and begun information 2. The latter a continued declaration and further confirmation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which may be resolved into these two Divine Truths 1. The great Salvation was first published by the Lord. 2. It was confirmed unto us by them that heard him 1. Great salvation was published by the Lord. By great salvation is here meant the Gospel as appears by the first two verses of this Chapter And that which heightens and greatens this great salvation is that it was first preached by the Lord. This is true whether we understand it to be spoken of our Lord in the days of his spirit or of his flesh 1. In the days of his Spirit and thus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal living word which hath in all parts of time come and spoken to the Patriarchs and Prophets and all holy men of God Thus he preached in and by Noah a preacher of righteousness 2 Pet. 2.5 This is the Wisdom of God that lifts up her voice and crys Prov. 8.1 Thus the Gospel was preached in the wilderness Heb. 4.2 To us as well as unto them unto them therefore it was preached This was the word which came and spake unto the Prophets See Notes on Zeph. 1.1 Thus he came and preached to the Ephesians Ephes 2.17 2. This is true also of the days of his flesh Why was the Gospel of Salvation preached by the Lord Answer It is 1. Fit 2. Just 1. It befitted the Lord who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal word He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginner and ender of our faith and is the author of eternal salvation unto those that obey him Heb. 5.9 He hath wrought this salvation He is that true gift of God the true Jonathan who is said to have wrought a great salvation 1 Sam. 14.45 2. He is the very Salvation it self Luk. 2.3 Mine eyes have seen thy salvation and 3.6 All flesh shall see the salvation of God 3. He is sent and hath commission from his Father to preach it Joh. 20.21 And therefore he is called the Apostle Heb. 3.1 He must first publish this Salvation He himself is the first Col. 1.15 18. Doubt 1. How can it be true that the great salvation began first to be spoken by the Lord For do we not read that the Angel Gabriel published the Gospel unto Mary the Virgin Luk. 2 28-35 unto Joseph Matth. 1.20 unto the Shepherds Luk. 2 10-14 Answer The Apostle here speaks of publishing the great salvation by men not by Angels Object 2. Did not the Shepherds preach this great Salvation Luke 2.16 Did not Simeon vers 25 35 and Anna also preach this Verse 36 37 38. Answ To a few only this was of his publick manifestation to all Israel Object 3. Did not John the Baptist declare him to all Luke 3.16 17. John the Baptist did indeed speak the Gospel and the great Salvation by Christ unto Israel yet this he did more obscurely and by way of preparation only and for a short space but this is to be understood of Christ's full and clear frequent and often manifestation especially when he had paid the price of mans Redemption after his Resurrection yea though Christ himself be said to preach the Gospel Mark 1.14 15. yet this was but preparative to that great and general publication of it Matth. 28.18 19. Mark 16.15 16. Howbeit the words may be understood of the prime and original revelation of the Gospel spoken of in the Prophets which no doubt came by Jesus Christ who spake by the Prophets yea and he spake of the fulfilling of the Evangelical Prophecies in himself Luke 4 18-22 And this publication of the Gospel first by Christ is taken notice of by the Apostle in regard of the Jews Acts 3.26 and in regard of the Gentiles Acts 10.35 In every nation he that feareth God and worketh righteousness is accepted with him the word or preaching Coverdale which God sent unto the children of Israel preaching peace by Jesus Christ he is Lord of all c. This very Testimony confirms the point and answers the doubt this preaching however performed by Instruments and Ministers of divers sorts yet Jesus Christ spake by them all and he is Lord of all so that the great Salvation began first to be spoken by the Lord. Observ 1. Jesus Christ the first publisher of the Gospel is called the Lord this name in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers almost every where throughout the Old Testament unto Jehovah what is spoken of God the Father in the Old Testament is spoken of the Son in the New Testament Doubt If this Salvation began to be spoken by the Lord and as it follows was confirmed c. it should seem that this Salvation is not now spoken by the Lord He that heareth you he heareth me Luke 10.16 Yes while you preach but the Apostles are fallen asleep therefore I am with you to the end of the world Matth. 28.20 Jesus Christ is is the true God 1 John 5. Fine He is not like the Gentiles false Gods The Romans had a God they called Locutius who spake very much 'till they had built him a Temple and then ever after he was silent it is not so with the Lord Jesus Christ he spake much in the days of his flesh and the believing Hebrews became his Temple Hebr. 3.6 Whose house are ye and know ye not that ye are the temple of the Holy Ghost 1 Cor. 3.16 But what then Was he silent or is he now silent when he hath gotten a Temple Hebr. 12.25 He now speaks from Heaven The great Salvation began to be spoken by the Lord We find not any thing written by the Lord. When any thing is written by his command it is for posterity for those that come after Psalm The world labours under a multitude of vain writings So 1 King 4.32.33 Solomon spake he wrote not Socrates was asked the question why he wrote nothing his answer is reported to have been this Video chartam pretiosiorem The
a good man 3. Benevolus a well-willer 1. Prudent Joh. 18.21 They know what I said But any kind of Knowledge is not enough for a witness of the Gospel The Devils knew Christ yet Christ rejected the Devils skill wherefore our Lord would not suffer them to testifie of him 2. Vir bonus a good man St. Luke writ the Gospel which contained all things which the Lord did and taught The Gospel being the doctrine of Life and Salvation which is Life Syr. it cannot well be taught and preached by any but such as live it for how can any man teach another that which he himself hath not learned or is not learning as if a torch should shine not by its own but by anothers light John was a burning and a shining light but first burning then shining He is a better guide of our way who goes along with us than he that directs us but stands still like Statua Mercurialis It is true that which the Pythonissa spake Act. 16. The Apostles and Ministers of Christ are the servants of the most high God who shew unto us the way of salvation The good shepherd goes before his sheep and the sheep follow him Joh. 10.4 Therefore mark the reasoning of the holy Ghost Act. 11.23 24. Barnabas exhorted for he was a good man and full of the holy Ghost Indeed who is fit to teach the doctrine of Meekness poverty of Spirit and mercy but he who is meek poor in Spirit and merciful In a word who is fit to preach the doctrine of Salvation by Christ but he who hath Christ in him Gal. 1.15 16. One of the Ancients comparing Eloquence and excellency of Speech with life and obedience to what is taught he concludes Habet ut obedientèr audiatur quantacunque granditate dictionis majus pondus vita dicentis Therefore an Oratour is defined Vir bonus dicendi peritus 3. That he who teacheth and witnesseth the Gospel love those whom he teacheth it 's necessary not only out of the common Precept of Brotherly Love but also out of that special relation which he hath unto them Thus the Apostle testifieth the Love which he had more abundantly toward the Corinthians his Children whom he had begotten 2 Cor. 2.4 so that he would spend and be spent for them and 12.15 But that which might more surely confirm the Gospel unto the Hebrews and endear them toward the Minister of it is that testimony of the Apostle Rom. 9.3 I could wish my self accursed from Christ for my brethren my kinsmen according to the flesh Since therefore the Apostles had heard the Lord understood and obeyed his Gospel and found it possible by the effect of it in themselves and out of Love testified it unto the people good Reason it is that the Gospel should be confirmed unto them as here it was Object The great salvation was indeed confirmed unto the Hebrews by those that heard Christ the Lord But what is this to us This proves indeed that the Hebrews were confirmed in the Gospel But what confirmation is this to us Have we the great Salvation confirmed unto us by those that heard him Truly unless they who publish the great salvation first hear him even the Lord himself and obey his Word what credit can be given to what they say what can they publish but their own readings and their own hear-sayes as the Lord speaks of the false Prophets Jer. 14.14 St. Paul prophesieth of such under the Gospel Act. 20.29 and St. Peter 2 Pet. 2.1 And therefore the Apostle tells the Ephesians That Jesus Christ came and preached unto them Eph. 2.17 and 4.21 Ye have not so learned Christ if ye have heard him and have been taught of him And so he spake from heaven to the Hebrews Heb. 12.25 Now if it be necessary that Christ in the Spirit and by his Spirit speak to and teach the people and they hear him and be taught by him how much more is it necessary that he also teach the teachers themselves that they hear him and be taught of him The Lord tells Jeremiah 1.9 Behold I put my Word in thy mouth 2 Cor. 13.3 Do ye seek a proof of Christ speaking in me Thus as the holy men of God in the dayes of their flesh they taught their Generations the way of Life and Salvation Col. 2.5 So in the dayes of the Spirit they follow the Lamb whithersoever he goes Revel 14.4 and are instrumental unto the Lord Jesus Christ and to his Church Our Father Abraham tells the rich man in hell when he petitioned for his Brethren They have Moses and the Prophets Luk. 16.29 And we have Christ Emmanuel God with us and his Apostles with us in the Spirit I am with you saith the Lord unto the end of the world Matth. 28. ult This we may understand to be meant by Solomons twelve Officers or Stewards who provided victuals for the King and his houshold 1 King 4.17 Solomon is a type of the Lord who is the Spirit the true Jedidiah the love of God or the Lord Jesus who is the Love it self Col. 1.13 And this Solomon hath his twelve Officers or Stewards who provide for him and his houshold even the houshold of Faith for so our Apostle 1 Cor. 4.1 Ministers of Christ and stewards of the mysteries of God who offer up the Souls they gain unto God as an offering and sacrifice unto him Isai 66.20 Such a Steward and Minister St. Paul professeth himself to be Rom. 15.16 See Luk. 12.42 tritici mensuram Since therefore the Lord himself his Spirit his Apostles and witnesses be present with us as well may the great salvation be testified and confirmed unto us as it was unto the Hebrews Observ 1. The Lord would not have the great salvation transmitted unto posterity by a popular rumour or vulgar fame of uncertain Authors but by those that heard him Act. 1.2 3. To whom he shewed himself alive Act. 10.41 Not to all the people Observ 2. The Gospel is a firm stable and unalterable Word The Law it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more is the Gospel both because testified and confirmed by so many witnesses and because confirmed by the oath of God himself Hebr. 6.16 17 18. Observ 3. They who have heard the Lord speaking to them and in them they are fit to bear witness of him and his great salvation Do ye seek a proof of Christ speaking in me Observ 4. The great wisdom and mercy of God and his great condescent unto our weakness and unbelief was not the Law firm being spoken by the mouth of God that cannot lie yet let not God speak unto us lest we die let Moses rather speak unto us Deut. 5.23.29 Was not the Gospel firm enough being testified by Amen the faithful witness Rev. 3.14 yea by the truth it self Joh. 14. yet because such is our weakness and unbelief we are afraid lest the Truth it self should deceive us therefore the only
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
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a new-years-New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
brotherhood with Christ yet neglect yea expose themselves to the temptations of Satan See Notes on Zeph. 2.1 2. 2. Christ hath been tempted wherein two things are to be enquired 1. What it is to be tempted 2. How Christ was tempted 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See on this word before 2. Christ was tempted in the days of his flesh and of his spirit and in both either 1. By him who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Or 2. By his instuments 1. By the Tempter himself ye read of a notable duel or combat between our Lord and the Tempter Matth. 4. See Notes in locum And thus our Lord was tempted by the Tempter himself 2. Our Lord also was tempted by the great tempters instruments wicked men by the Pharisees and Sadduces Matth. 16.1 whereby they would try his power that if he did not according to their curiosity they might expose him to slander they would have him shew them a sign from heaven Matth. 19.3 The Pharisees tempted him to prove his skill in the Law Whether a man might put away his wife for every cause or no that they might either deride him if he knew not or make him odious to one or other Sex Matth. 22.18 The Pharisees and Herodians tryed his obedience unto Governours that if he should say tribute were to be paid he might incurr the hatred of the people if he should deny tribute to be paid they might bring him in peril of his life Matth. 22.35 36. They tempting him ask him what is the great commandment in the law to try his skill in the Law of God Joh. 8.6 The woman taken in adultery whether to be stoned or no That they might accuse him either to the Roman Power who had taken away all Authority of putting any to death from the Jews or to accuse him to the people as one who took away and was an enemy to their liberty These and the like temptations he had in the dayes of his flesh 2. He was and is tempted also in the dayes of his Spirit 1 Cor. 10.9 Let not us tempt Christ saith the Apostle as they tempted him Numb 21. doubting of the truth of his promises or his power to perform them The Reason in regard of God It 's much for his honour that Satan should be foiled at his own weapons c. See Notes on Mat. 4.1 It was unadvisedly spoken of the Stoick that Jupiter could see no sight on earth more delightful to him or more honourable than Cato killing of himself a cowardly act a foolish act he feared Caesar would kill him and he to prevent him killed himself stultum est ne moriare mori Cato timourously yielded to the temptation How much more delightfull how much more honourable was it unto the most high God to see Job on the dunghil grapling with manifold temptations from loss of goods loss of children false accusations of seeming friends suggestion to desperation from his Wife and whatever witty cruelty this Tempter could inflict on his body or mind Yet all this came short of the Lord Jesus whose whole life and death was as it were one continued temptation wherein he continued a conquerour Job 19.25 How honourable must that needs be to the most High God that Satan the tempter should meet with one whom neither lusts of the flesh Satan nor the world could overcome See Notes on Matth. 4.2 This was necessary in regard of Christ See ubi supra 3. It was necessary in regard of us ibid. Observ 1. It 's a pleasant and delightful thing c. ibid. Observ 2. Who can promise himself exemption from temptation the Son of God is tempted Observ 3. It 's no dishonour to be tempted the Son of God was tempted Observ 4. The Lord Jesus did not voluntarily expose himself unto temptations that appears in that he is said in the Text to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted he was passive in his temptations he was led by the spirit into the wilderness to be tempted c. See ubi supra Much less ought we to expose our selves to temptation but rather to be led into them even necessity of Nature and the proper business of every mans calling wherein God hath set him do as it were lead him into temptations wherein he falls by reason of them The Apostle in that he speaks of evil concupiscence he implyes that there is some concupiscence that is not evil as that of eating and drinking and sleeping and other natural desires which no doubt are not sinful being implanted in us by God for maintenance of our being yet the Tempter way-layes us even in these as he tempted our Lord when he was hungry and not before and thus he tryes to make our Table a snare by eating or drinking too much and making the natural desire sinful Thus to the natural desire of sleep he adds yet a little sleep yet a little slumber yet a little folding of the hands to sleep A man is often led into temptation by the proper business of his calling Ecclus. 27.2 buying and selling are lawful actions of mens calling but as a nail stickes fast between stones so doth sin between buying and selling Gen. 39.11 12. Joseph went into the house to do his work Chald. Paraph. to look out the writings of his accounts and his Mistris caught him by the garment and tempted him to folly such temptations follow upon our natural desires and the proper business of our callings which we cannot truly be said to expose our selves unto What then should we forbear the natural desire or desist from the works of our Callings neither so nor so although temptation adhere unto these desires and actions yet sin doth not necessarily adhere or cleave unto the temptation Observ 5. To be tempted is no sin See Notes on Matth. 4. then the Midianites c. It is true no man can truly be said to sin but first he is tempted to sin so that temptation is the beginning of sin but it is as true that no man can be said to sin unless he yields his consent unto the temptation so that temptation is not alwayes the beginning of sin Exhort 1. Let not us tempt Christ as some of them also tempted distrust him not Exhort 2. Let not us yield to the temptation Observ Behold in the Lord Jesus a glorious pattern and example for our imitation He was tempted in all things without sin that we might know how to be tempted without sin this is the method and way wherein he walked 1 Pet. 2.21 He was baptized and then led by the spirit into the wilderness to be tempted All Christs actions and passions and temptations are our instructions See Notes on Matth. 4. when we are thus emptied of our selves we are then fit to be tempted of the Devil yea being strong in faith and fervent in love unto our God and his Righteousness we shall count it all joy when
it with those to which it answers in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which imply diligent attentive and exquisite heed and consideration and the Syriack here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon or unto and all this little enough indeed too little for the object about which it is busied the great Apostle and High Priest of our profession Christ Jesus 2. As for the nature of consideration it 's an act of the practical understanding employed about things past present and to come and making a judgment of them and putting him who considers or others upon action sutable hereunto 1. It 's an act of the practical understanding 1 Sam. 25.17 Know and consider what thou wilt do its employment is 1. About things past Psalm 77.5 I have considered the days of old 2. Things present consider the lilies of the field how they grow c. consider the ravens 3. Things to come O that they would consider their latter end Deut. 32.29 This consideration puts us upon sutable doing or leaving something undone thus when we are exhorted to consider Chist Jesus the Apostle and High Priest c. it is an act not of our speculative but our practical understanding that sets us a doing something answerable to that our consideration of so glorious an object Hebr. 4.15 16. We have not an High Priest that cannot be touched c. Let us therefore come boldly c. Reason The worth and dignity of the person and his offices challengeth due consideration of us he is worthy of all respect and regard 2. Because we are inclined to think on those things which nearly concern us and so require our consideration of them as nearly they concern us as our life and salvation Ye know that he was manifested to take away our sins and in him is no sin 1 John 3.5 In him was life John 1. And our life Col. 3. The true God and eternal life Observ 1. There is no person more considerable nothing in Heaven or earth more worthy our meditation and consideration Observ 2. It is not enough for Believers in Christ to know there is a Christ to understand his two natures his two estates of humiliation and exaltation his example his offices within us and without us but we must believe consider weigh perpend and meditate often and often on those things and lay them to heart as Mary hid the things which were told her of Christ in her heart Luke 2.19 for as we do not actually remember what we do not often read hear and meditate upon so what we do not advisedly consider meditate upon and lay to heart it doth not work in us any repentance any new resolutions any holy affections nor any answerable walking as otherwise it should and would do Observ 3. Note hence what is the best employment of our thoughts meditations and considerations what else but the pitching and setling of them upon God and Christ c See Notes on Psalm 63.6 Observ 4. There is no exercise of our thoughts studies meditations or considerations which is meerly for it self no saving meditation or consideration of Christ Jesus but it must reflect upon our selves 2 Tim. 2.7 8 Consider what I say and the Lord give thee understanding in all things Remember that Jesus Christ of the Seed of David was raised from the dead c. But this will better appear if we apply our consideration to the person and offices of Christ Jesus the apostle and high priest of our profession Observ 5. We ought to consider Christ the Anointed One the Messiah What doth this Unction concern us He was anointed with the oil of gladness above his fellows His fellows who are they The true partakers of the Heavenly calling are partakers of his Unction they are anointed ones Touch not mine anointed the great Messiah's head is anointed and the oil runs down to the skirts of his garments Ps 133. Consider Christ the Messiah who ever think our selves partakers of the heavenly calling 2 Cor. 13.15 The Disciples were called Christians i. e. anointed ones They had received the unction from the holy one have we received this unction He who hath not the spirit or unction of Christ he is none of his if thou be carnally and fleshly minded this unction must not be poured upon thee Exod. 30.32 If this unction be in thee it 's a teaching unction 1 John 2. 2 Cor. 13.3 Christ speaking in me Doth this Unction speak in thee Doth it teach thee thy Profession Doth it reprove thee of those sins which the world neither doth nor can take notice of Doth it remember thee of thy youthful Lusts Doth it check thee for thy amorous Glances thy lascivious Dalliances Doth it tell thee how and where thou wentest beyond thy Brother in bargaining If this Unction be in us it will remember us of all we have done as John 4. He hath told me all that ever I did is not this the Christ 2. Consider Jesus he is the Saviour the Angel calls him by that name and gives the reason of it Mat. 1.21 See Notes on Mat. 8.14 Consider now this Saviour this Jesus He came to save sinners not to destroy mens lives but to save Luk. 9. This is the true Joseph whom Pharaoh calls Zaphnath-paaneah that is as Jerome renders it SALVATOR MVNDI Gen. 41.45 the Saviour of the world As he tells his brethren he came into Egypt to save much people alive if Jesus came to save sinners and save all sinners and yet save not thee if he be a Jesus a Saviour to all the world and be not a Saviour to thee what is Jesus to thee But I believe he hath saved me from my sin Consider with thy self doest thou not live in sin how art thou saved from sin while thou livest in it He is the Saviour of his body Eph. 5.23 If thou be not of his body how can he save thee the eye is not cured unless it be in the head nor any member unless it be living in the body Consider Jesus the Saviour from thy sin he is the true Joshuah who subdues all thy spiritual enemies he also divides inheritances unto the Israel of God Hast thou a share in the inheritance purchased by the true Joshuah they are heirs of the Kingdom who love him Jam. and they who love him keep his Commandments 1 Joh. 5.3 The inheritance is divided by Joshuah to none but Israelites Art thou one of Israel Gal. 6.16 They who walk according to that Rule Mercy and Peace and upon the Israel of God Consider 3. Christ Jesus in his Offices he is that Apostle that Ambassadour that God hath sent To whom hath God the Father sent him He hath sanctified him and sent him into the world Consider This great Ambassadour for thy self hast thou received him hast thou believed on him Joh. 1.12 Ye have received Christ Jesus the Lord walk in him Hast thou given him audience If
our priviledges are granted upon condition of performance of our duties as vers 6. in the Text so vers 14. Ezech. 36 27-36 cum v. 37. Psal 32.8.9 Deut. 8.1 Zach. 6.15 2 Cor. 6. fine cum chap. 7.1 1 Pet. 3.6 Whence we may discover a notable device of Satan whereas the Lords method is ye shall be his house if ye hold fast c. Satan inverts this method and tells us we shall be Christs house whether we hold fast our confidence or not c. See Notes on Matth. 10.32 33. NOTES AND OBSERVATIONS UPON HEBREWS III. 7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as the holy Ghost saith To day if ye will hear his voice Harden not your hearts as in the provocation in the day of temptation in the wilderness When your fathers tempted me proved me and saw my works fourty years HItherto we have heard the first part of this Chapter The Doctrine as we may call it Now followeth the second which we may call the use which may be inferred from the former diversly Either 1. Thus since Christ dwells in us and we are unto him a spiritual house only through confidence and rejoycing of our hope we must take heed of those things which are contrary to our hope and our confidence and rejoycing of it Such as is an evil heart of unbelief vers 12 19. 2. Or thus since the fruition and enjoyment of Christ is only conditional viz. Upon these terms that we run the race of Faith and Hope and Confidence and Rejoycing and hold on constantly unto the end that we fight the good fight of faith until all our spiritual enemies be overcome we must take heed lest we harden our hearts and so leave off this race and fight of Faith and so deprive our selves of the spiritual Canaan our true Rest and Sabbath which is Christ Chap. 3.19 and 4. 3. And yet there is a third way of inference thus by reasoning a minori if they sinned who refused to hear Moses let us take heed that we sin not much more through our unbelief and disobedience by refusing to hear a greater than Moses and so deprive our selves of the eternal Rest Every one of these inferences are good The use which our Apostle makes in this latter part of the Chapter of his Doctrine in the former is most what either dehortatory or hortatory 1. To disswade from Apostacy 2. To perswade them to perseverance And these two he continues until chap. 4. ver 12. where he resumes his former argument touching the Deity of Christ In his Use or Application our Apostle first lays his ground with a Scripture taken out of Psal 95. vers 7-11 and then builds his uses thereupon In the latter end of this third Chapter and in the beginning of the fourth and ver 12. In the Scripture cited we have 1. The Author of that Scripture And 2. The Scripture it self 1. The Author is the holy Ghost we may therefore consider the holy Ghost 1. As the Author of this and other Psalms And 2. As it gives authority to this and others And so it may be alledged to confirm the whole Book or Books of Psalms and other Scriptures and every part of them 1. As for the part of the Psalm cited it contains a dehortation and warning of the evil 1. Of sin 2. Of punishment Or the evil of sin dehorted from ver 7 8 9. and the effects of it 1. Upon the Lord himself ver 10. 2. From the Lord himself upon the sinners themselves ver 11. 1. In the dehortation and warning we have these Divine Axioms 1. The Holy Ghost is the Author of this Psalm named as of other Psalms and Scripture 2. The Fathers of the Hebrews 1. Tempted God 2. They proved him 3. They saw his works 3. The Holy Ghost saith to the Hebrews To day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness 1. The Holy Ghost is the Author of the Psalm named as also of other Scriptures The Apostle owns it to be the Spirits work so doth S. Peter Act. 1.16 This Scripture must needs have been fulfilled which the Holy Spirit spake before by the mouth of his servant David and Christ himself Luke 24.44 For the Spirit of God in any man owns and acknowledgeth what is of like nature to its self where ever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 12.11 and 34.3 This is the reason why many neglect the Psalms and other Scriptures they find no sweetness nor take any delight in them Paul by the Spirit in him judged of the Spirit whereby the Psalms were dictated These men want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God in themselves and therefore how should they relish or tast any spiritual sweetness in the Scriptures It must be the spirit in us whereby we judge of the spirit and the works of the spirit The Apostle having written touching spiritual things 1 Cor. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural man saith he receiveth not the things of the spirit of God for they are foolishness unto him nor indeed can he because they are spiritually discerned Observ 1. The spirit of God hath its speaking faculty c. See before on Heb. 1.1 his manner of declaring his nature will ways works Ratio Why doth Paul here alledge the authority of the Psalm he did not before 1. He adds the authority of the spirit that it might appear God was the same Author of all the rest 2. In this Psalm David reproved the Jews from hence the Apostle would reprove them and therefore for more authority he refers it to the Author the Holy Spirit Observ 2. If the Holy Ghost be the Author of the Psalms and so of other Scriptures Hence it appears that the Scriptures have conformity with it and consequently are holy Observ 3. Hence it follows that the Holy Scriptures are spiritual and spiritually to be understood as the Apostle saith of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. So our Lord saith of the Gospel My words are spirit and life John 6. Observ 4. Note hence with what authority the word of God comes unto us As the Holy Spirit saith our Translation renders it not fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used the Spirit the Holy Spirit not as David but as the Spirit the Holy Spirit saith So though David be said to say any thing yet it is by the Spirit as Matth. 22.43 David in spirit called him Lord Yea whereas we have divers Titles of the Psalms which are extant in latter English Translations but were not in the former whereupon great complaint was made that the then Governours of the Church deprived the people of part of God's word this complaint was reasonable whereupon it was satisfied by adding the respective titles to every Psalm which had it in the Hebrew But since we have these
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
Ecclus 24.21 He that drinks of this water shall thirst again Answer There is desiderium indigentiae and complacentiae we desire properly some good that 's wanting but because wisdom is infinite our desires even when we have that fountain in us are carried more and more into it desiderio complacentiae this is far different from the desire of earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have soon enough even to loathing of them as Amnon loathed Thamar But as for the spiritual waters we so have them that we yet desire and so desire them as if absent from us that we yet have them therefore our Lord told the woman John 4. He that drinketh of this water i. e. of Jacob's well which is a figure of the weak state of the Church as Israel of the strong By whom shall Jacob arise for he is small There is a figurative wisdom and righteousness which is in part and of that the wisdom speaketh and our Saviour He that drinks of this water shall thirst again of the complete wisdom saith the wise man When the good Lord will he shall be filled with the spirit Ecclus 39.6 Let them not enter into thy righteousness Observ 7. Strife gives the name of contention è contra Christ gives the name of peace See Notes on Gen. 26. Repreh Those who provoke the Lord by murmuring and contending for the spiritual waters with Moses It is true the Letter will not satisfie a thirsty soul the Prodigal would have been satisfied with husks but could not and he that drinks of the waters of the Law shall thirst again the holy Fathers Abraham Isaac and Jacob they are recorded to have digged their wells and if we be of their spiritual race we will be digging our wells also and with joy draw waters out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search and dig as for deep waters It may be noted that these Fathers of the Hebrews complained and chode with Moses for want of water when they were at Rephidim Exod. 17.1 And what is Rephidim but reclinatiorium a bed or couch a place where a man may be lazy or remissae manus idle hands would God it were not true of some at this day which Pharaoh saith falsly to Israel Ye are idle ye are idle and therefore ye say let us go and serve the Lord. It is the labouring ox that treads out the corn that divides the grain from the husk the Spirit from the Letter and great increase is made by the labour of the Ox saith Solomon Exhort 1. Thirst after the living waters Christ invites thee Moses smites the Rock See Notes on 1 Cor. 10. Exhort 2. Contend not provoke not See Notes on Gen. 26. Consol To the thirsty soul Object I have forsaken the fountain of living waters See Notes on Gen. 26. Sparrows spoken of in the Law are said to cure all diseases I am leprous Lev. 14.6 Pray Luke 5.13 Lord if thou wilt thou canst make me clean I have an hard heart My word is an hammer c. Jerem. 23.29 Neh. 4.2 Revive the stones 1 Pet. 2.5 Ye may become as living stones God is able of these stones to raise up children to Abraham They drank of that Rock 2 Cor. 10. Dehort Contend not 2 Tim. 2. Nor strive Only from pride comes contention Prov. 13.10 2 King 5.6 7. At Riblah 2. The Fathers of the Hebrews hardened their hearts and tempted God in the day of temptation in the wilderness Quaere What is here meant by 1. Temptation 2. Day of temptation 3. How the Fathers of the Hebrews tempted God in the day of temptation in the wilderness 1. What temptation is 1. In the word 2. In the nature of the thing See Notes before on Heb. 2.18 2. The temptation is here set down appellatively which is recorded in the story as the proper name of a place Exod. 17. Howbeit because neither the Psalmist nor the Apostle here is to be understood only either of Meribah the provocation in Exod. 17. But of all other temptations we may understand the word generally of all the Fathers temptations in the wilderness but more especially of that temptation Numb 14.22 unto which both the Psalmist and the Apostle here no doubt have reference For the temptation there is a day by a day in Scripture is understood that time wherein good or evil befals us or may befal us and sometimes day or days are put for the evil of the days 2 Cor. 6.2 The day of Salvation Psalm 37.18 contrary to this we have the day of destruction Psal 27.13 He hath seen that his day is coming i. e. the day of calamity destined to his destruction so Chald. Paraph. the like we have 1 Sam. 26.10 Esay 21.25 29. Job 18.20 Jer. 50.27 So we read of the day of Midian Esay 9.4 of Jezreel Hos 1.11 The day of Jerusalem Psal 137.7 2. The days are taken for the evils of the days Psal 116.2 In my days I will call upon him Psal 119.84 How many are the days of thy Servant When wilt thou execute judgment on them that persecute me Now a day of temptation is either that day when God tempteth us Prov. 24.10 Gen. 22.1 Or that day wherein we tempt God Against that day wherein God tempts us we are to arm our selves Jam. 1.12 1 Pet. 1.6 7. This day of temptation is that wherein we tempt God and that wherein the Jews Fathers tempted him and thus God may be tempted many ways 1. In his wisdom Psal 73.11 How shall God know c 2. In his truth 2 King 7.2 If the Lord would make windows in Heaven 3. In his goodness or providence over us Matth. 4.6 7. If thou be the Son of God cast thy self down c. Thou shalt not tempt c. 4. In his power Numb 11.4 Who shall give us flesh to eat Psal 78.19 20. Can God furnish a table in the wilderness c 14.22 5. In his omnipresence which is here aimed at Exod. 17.7 He called the place Mossah because they tempted the Lord saying is the Lord among us or not As also the former so that although all the Fathers tempting may be here meant yet principally that in regard of his omnipresence and his power and first of the former That which was to them a reason for their tempting God in regard of his omnipresence or presence in the midst of them seems to be this and thus they might seem to reason They with whom God is present c. to them he is good and gives them all things needful for them But to us the Lord gives not all things needful for us with-holding water from us Therefore we may well doubt whether the Lord be with us or not For answer to this reason we must enquire what it is for God to be with a man or people and thereby we shall discover the following reasoning of these men whereby they thus deceived themselves and tempted God See Notes on Gen. 22.
in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he sware in his wrath c. or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rest and answers in the Psalm 95. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
1. Those are to be reproved who flatter themselves and think themselves complete for Salvation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gospellized they have the Gospel preached unto them and by powerful Preachers precious men And had not these Hebrews the Gospel preached unto them in all sincerity truth and power as appears Heb. 2.1 2. yet had they great cause to take heed and fear the attainment of Gods Kingdom and eternal Rest unless they walked worthy of the Gospel in all humility meekness obedience and circumspection unless they applyed the Gospel unto themselves and lived answerable thereunto otherwise to what purpose is the Gospel preached to us or to what purpose is all our hearing of it They who are content saith the Philosopher Ethic. lib. 1. with the knowledge of Moral Philosophy without the practice of it are like the patients who hear the Physicians Prescripts attentively but do nothing of all they hear And therefore as they for all their hearing are never a whit more near the cure of their bodies so neither are these to the cure of their souls Judge in your selves Beloved should a Physician tell you the most soveraign receipt were ye any whit the nearer your health unless ye made use of it And to what purpose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing doctrine as St. Paul calls the word either preached or heard unless it work the cure make the proud man humble the drunkard sober the letcher chast the wrathful man patient c. in a word unless it cure the spiritual malady of our souls 2. This reproves those also who account all outward teaching superfluous because that saying of St. John 1 Joh. 2.27 ye have an anointing from the holy One c. did ever any man receive that anointing from the holy One ex tempore No man is fit to be a Disciple of the holy One unless first he have laid down his unholy life Luk. 14.25 26 27. besides the Lord hath appointed teachers of his Church Deut. 5.27.28 how long until as ye read Ephes 4.11 12 14. So 2 Pet. 1.15 Exhort one another while it is called to day Heb. 3.13 While Christ's day shines unto us he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day Heb. 13.8 and will not that be always yes in the Spirit But the time will come when a man shall not teach his neighbour Jer. 31.33 34. Mean time we must teach one another by how much that day appeareth nearer Heb. 10.24 25. Then Christ shall be yesterday and for ever Heb. 13.8 i. e. the day of eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. ult Then ye shall receive an unction from the holy one by which ye shall know all things and not till then As for the light within us until that time it may be false Let those then who are called and qualified to preach the Gospel be hence exhorted to do it with all sincerity diligence and boldness I am not ashamed of the Gospel of Christ for it is the power of God unto Salvation to every one that believeth c. Rom. 1.16 2. For exhortation since we have received the Gospel let us walk worthy of it let us live and walk as becomes the Gospel of Jesus Christ let us obey the Gospel of Jesus Christ There are many differences between the Law and the Gospel but many things there are likewise wherein they agree and this is one and that a main one Obedience for so St. Paul and that a principal Minister of the Gospel he was sent to preach the obedience of faith Rom. 1.5 and 16.16 2 Thess 1.8 The fathers of the Hebrews received the Gospel but obeyed it not and so they could not enter into the Lords Rest O let us be followers of those who through faith and patience inherited the promises 3. Be we exhorted to receive the Gospel it is a Gospel of Power of remission of sins of liberty from the power of Satan Sign Hast thou received the Gospel There are many who boast that they have received it when yet they complain much of their thraldom under sin what saith the Son of God Luk. 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. If men rich in Spirit are high minded the Gospel is not preached to them Or they that say they have not yet loved it if our spirits have not yet been contrite if our hearts have not been yet broken we have not yet the Gospel preached unto us If we yet complain that we are captives under sin and Satan we have not received the Gospel for they who have received the Gospel are impowered against sin and Satan The seed of the woman shall break the serpents head behold I give you power over all the power of the enemy c. A means hereunto is to learn to know our own misery otherwise we shall not know the necessity nor desire mercy the whole need not the Physician Matth. 11 28. Come to me all ye that are weary and heavy laden 2. Otherwise we shall not be thankful to God for it or fit Auditors of the Gospel of our Salvation 3. If the Gospel be effectually preached unto us it 's a word of life dwelling richly in us 1 Pet. 1.25 NOTES AND OBSERVATIONS UPON HEBREWS VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not slothful but followers of them who through faith and patience inherit the promises THis Text is proper to our present occasion the anniversary commemoration of Mr. Shield an honest and loving Parishioner of this Parish who bestowed what he had gotten by his honest labours upon this Parish and others whom no doubt the good God hath rewarded For God is not unrighteous or forgetful of their work and labour of love which is shewed towards his name in ministring to the Saints and I desire that every one of you shew the same diligence to the fulfilling of our hope unto the end that ye be not slack c. The wisdom of our Apostle is very remarkable as elsewhere so in this Epistle and more especially in this Chapter wherein sometimes he exhorts them as vers 1. sometimes he terrifies them and casts them down as vers 4. and 8. Sometime again he raiseth them up as in vers 9. and 10. and lest being raised up to good hope they should prove secure he stirs them up and every of them to the like diligence and care for the fulfilling of their hope and for that end he sets before them the pattern of the Patriarchs which he encourageth them to follow in their faith and patience with hope of obtaining the like end of their faith and patience through which the Fathers obtained the promises The verse is an imperfect sentence in it self and whereas it is so it refers us to the former vers 11. where the Apostle exhorts every one of them to the like diligence in administring to the Saints vers 10. In
whom nearer Neighbourhood hath united together and Religion besides other particularities and obligations yet they estrange themselves one from other and how can they excuse their unpeaceableness they for their part bear them no malice yet they 'll have nothing to do with them It is just the case of Absalom and Amnon Absalom spake to his brother Amnon neither good nor bad he was his Brother yet spake nothing to him and what did Absalom think we bear Amnon no malice What saith the Text 2 Sam. 13.22 Absalom spake nothing to him for Absalom hated Amnon And I doubt not but if these men impartially examine their own hearts pretend what they will they will find hatred the cause of their silence we have a rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence or not speaking one to another dissolves amity and increaseth malice What if there have been differences among us Shall some petty quarrel prove a perpetual rupture Shall a small breach ravel all We profess our selves faithful men and the children of Abraham if we be so We wil do the works of Abraham Observe how he demeaned himself toward his Kinsman Lot Let there be no strife I pray thee between thee and me and between thy Herdmen and mine for we are brethren Gen. 13.8 Observe his peaceable disposition toward Abimelech a stranger though he had been injured by his servants Gen. 21.23 24 25. But yet more are they to be blamed who break the publick peace yet their reproveableness will not excuse us for hath not the great King of Heaven and earth issued out his commission of array to every one of us and commanded us to stand in a posture of defence against his and our true enemies not flesh and blood i. e. not men but against principalities against powers against spiritual wickedness in heavenly things Hath he not commanded us to take unto us the whole armour of God that we may be able to stand in the evil day Ye have the complete armour and all the parts of it Eph. 6 13-18 And how have we obeyed this command Rebels all we are Surely since we have so long refused to fight against God's enemies God hath sent an evil spirit among us as a spirit of contention and strife and taken our peace from us which we have so long abused to his dishonour and our own carnal security and ease Yea the patience of our God is wonderful toward us in affording us so long a peace notwithstanding our great unworthiness our rebellion our provocation against him he never afforded his people the Jews so long a peace the longest we read of was eighty years Judg. 3.20 our peace exceeds that number of years almost double and now it seems our iniquities are almost full Repreh 2. Others though they enlarge the bowels of their affections to some yet they straiten them to others The Jews had nothing to do with the Samaritanes and this zeal sometimes is so hot that it burns like fire James and John call'd for fire from Heaven Every Sect in Religion hath more or less been kindled with this fire they follow peace only with their own and cannot brook others Captain Jobson in his relations touching Africa tells that on either side the river Synebra was a several religion and the men extremely hated one the other yet he had not observed any thing in the one more hateful than in the other Exhort To follow peace with all men 1. It is a common Duty to be extended unto all men Three Duties there are towards all men 1. Mercy towards all in misery 2. Righteousness or Justice And 3. Peace towards all men And all these are grounded on the common love which ought to be extended unto all men 2 Pet. 1. 2. This is our general calling 1 Cor. 7.15 Col. 3.15 We are called unto peace that which every man ought to seek every man ought to follow it is a great commendation of a man that he followeth his calling though that be but particular how much more this general calling which is to peace 3. This is God's common and general design To erect the Tabernacle of David Act. 15.2 which is fallen down what 's that Love the congregation of his loving his Beloved his peaceable ones that 's the Tabernacle of David which signifieth love for David according to the letter must not build God an house because he had shed blood in abundance and made great wars 1 Chron. 22.8 9. Had David offended then in that he made so great wars at God's command Surely no but that we may know how the Lord prepares the way of peace 4. This is the happiness it self that which the people of God wished one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be to thee the sum of all their wishes That which Christ brought with him into the world the Angels sang peace on the earth That which Christ leaves for a Legacy unto his Saints when he could give no better no greater Peace I give unto you my peace I leave unto you And shall we be so malevolent as to reject it He leaves it hominibus bonae voluntatis Christ speaks peace to our house and peace to all that we have and shall we be such Nabals such churles as to reject it 1 Sam. 25.6 5. This is the character and mark of God's Saints they are a peaceable people These men are peaceable with us Gen. 34.21 6. The Saints of God are loving and kind one to another pardoning and forgiving one another these are the true Israel of God the contrary are not Israelites 2 Sam. 21.2 the Gibeonites who pursued their hatred unto Saul after his death even in his seed they were not of the children of Israel but of the remnant of the Amorites The true Israel of God are peaceable It 's a Jews note but worthy a Christians observation and imitation the Gibeonites the high-minded ones the Amorites who are full of bitter zeal these are not of the children of Israel no they are not peaceable As this is a character of God's people so God is properly the God of such a people he is not the God of dissension but of peace 7. We complain of grievances and what are greater grievances than long and tedious sutes at Law These many have had experience of what so great as wars And of wars civil wars which we all fear and which many pray that God will avert If this common peace obtain there will be no living for contentious and dishonest Lawyers and a Soldier will be as useless as a chamber chimney in Summer Probus the Emperour worthy of that name said He hoped the Cities would ere long be kept without Garrison All the wars of late have been for the best way of serving God and Christ and the way is peace Rom. 14. Righteousness Peace and Joy And he that in these things serveth Christ is accepted of God and approved of men Sign Do we follow peace Then will we use
swine that love together and live peaceably one with another And truly a great shame it is they should do so and the Saints who have among them and in them the only ground-work and foundation of Love and Peace yet they should live unpeaceably among themselves These have a kind of agreement yet such an one as we may more truly call a faction and a conspiracy against the true peace of God like that of the Jews against Christ who is the peace of God Eph. Psal 2. And let such men know that the Devils themselves have an agreement otherwise how could their Kingdom stand as our Saviour reasons An whole legion of them herded together in one man Tush the agreement is nothing if it be against the true peace 't is an excellent saying and I pray you carry it away with you Non est bonum in unitate nisi unitas sit in bono stupa collecta synagoga peccantium Eccles Tow plaited together briars and thorns growing up together whose end is to be burned 3. They are hence to be reproved who follow neither peace nor holiness of which the Apostle prophesied there should be some in these last days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.2 Such are properly the sons of the Devil who is an enemy to peace and holiness for if the Saints and peace makers be the sons of God the Saints Col. 3. the peace makers Matth. 5. then as truly and properly are the unholy and unpeaceable the sons of Satan But the very worst of all are they who neglect Holiness and the true peace which proceeds from thence and pursue and follow a peace in sin So did that rich glutton Soul thou hast much goods laid up for many years he saith not how he came by them by oppression and fraud the Mammon of unrighteousness will not long be enjoyed in peace yet he promiseth himself peace Soul hast take thine ease eat drink and be merry Thus many a miserable wretch toyls and takes excessive pains and cares quocunque modo rem and all to get into the condition of this rich glutton that they may have wealth enough to enjoy an unworthy and unholy peace in their old age like Sardanapalus Ede bibe lude post mortem nulla voluptas Wisd 2. Truly these men are in a most unhappy condition for whereas a man is unhappy two ways either by falling from that happiness which he hoped for and promised to himself or by falling into a mischief which he feared not the first they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men are miserable both ways for whereas they promise themselves peace there is no peace Jer. 6.14 For there is no peace to the wicked saith my God Esay 48.18 and 57.21 and he knoweth best who is the God and Author of peace Cain made tryal of this he went from the presence of God and dwelt in the Land of Nod inconstancy and instability He was a fugitive and a vagabond in the earth Gen. 4.15 16. In the presence of the Lord is life holiness joy they who depart from it fall into unpeaceableness Nay they not only fail of the peace and rest they hoped for but fall into an unquiet and restless condition a mischief which they feared not Thus the rich glutton having promised himself a great deal of security long life peace and ease But God the God of peace who giveth peace to the holy he denyed it to this unholy wretch he bids his soul take her ease But God saith unto him Thou fool this night thou shalt not enjoy one peaceable day this night they shall take away thy soul According to that Deut. 29.19 For it is very observable Beloved that the Lord endures with much long patience unholy and ungodly men daily expecting their conversion till they rest themselves and promise themselves a peace in sin where there is no peace And then they are in a desperate condition and the wrath of God falls upon them Many examples may be given of this 1. In the days of Noah they did eat and drink 2. In the days of Lot c. Luk. 17 26-30 When they rested and were at peace in their sins the wrath of God fell upon them till that time Gods Spirit strives with men Thus we understand that which God speaks to Abraham Gen. 15.16 The iniquity of the Amorites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not yet full we may as well turn it it is not yet peaceable they are not at rest in their sins when they were setled on their lees then God sent Josuah to destroy them Some hope there is while there is strife against the malignant party within us while men only walk in the way of sinners though that be too bad there is yet some hope But when they sit down in the seat of scorners then comes the destruction Unto such the Prophet Esay speaks Esay 28.14 18. Hear the word of the Lord ye scornful men because ye have said we have made a covenant with death The people of Laish Judg. 18.27 They were quiet and secure and then came the tribe of Dan and smote them with the edge of the sword when the people of Laish when the Devils people who is a roaring lion so Laish signifieth are at peace in their sins then comes Dan that is the judgement as the Scripture interprets it Gen. 36.6 And doubtless it is our security Beloved our peace in our sins that hath brought the Lords judgement upon us as the last judgement shall be saith our Saviour Luk. 17.30 And 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape O Beloved most fearful and terrible is the peace in sin And therefore our Lord gives us timely warning of it Luk. 21.34 NOTES AND OBSERVATIONS UPON HEBREWS XIII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the same yesterday and to day and for ever I Have now long since spoken of general praecognita touching the law of God the nature and kinds of it the effects and adjuncts of it and at length more pressely and specially I have spoken of the Decalogue or Moral Law and five Commandments of it And it was my purpose to have proceeded as conceiving that argument necessary as a manuduction to lead us unto Christ And as the way wherein we ought to walk when we are in Christ But some have taken offence as if speaking on this argument were not to preach Christ nor that it is a theme fit for Christians because not under the Law but under Grace Which cavil I have fully long since answered Others have exceedingly mistaken to say no worse what I spake of elsewhere on the fifth Commandment touching the higher powers understanding that to be spoken against our Governours which in truth and reality and according to the judgement of discreet learned and godly men was spoken most
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.
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
world know it let them boast of their great knowledge as much as they will Rom. 12.1 2. Do not most men conform themselves to the present world in all the manners of it hence it followeth that they neither know nor can know the will of God which is known by them who are not conformed unto the present evil world O but we have faith precious faith We had need have something so had they to whom St. Peter wrote 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet mark what he saith vers 5. These will follow but when Every man sees they make not any great hast for whom do they follow Look among the crowd of those who profess this precious faith he who ever he is in whom these are not and that not in a small measure but abundantèr Confer vers 9. Whence 't is evident it 's a blind ignorant world let men flatter and sooth themselves and suffer themselves to be sooth'd by others as they will It 's a wicked world a world without Righteousness which God requires a world wherein iniquity abounds as our Lord foretold Matth. 24.12 they ate they drank they married wives c. thesâ— actions might be done And why then doth God find fault these actions were done in paradise it self No doubt it was and is lawfull to exercise merchandize and husbandy yet the Lord requires something more Christ is also the true Noah the preacher of Righteousness hiâ— Auditory gathered unto him Gen. 49.10 he preacheth Psal 40.9 10. as he testifieth unto his Father I have preached righteousness in the great Congregation c. Isa 63.1 Righteousness it self looks down from heaven Psal 85.11 He speaks openly to the world Joh. 18.20 The true Noah is a publick Preacher Prov. 1.21 Wisdom i. e. Christ cryes in the chief places of concourse c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 4. fine Hebr. 12.25 He preacheth from heaveâ— â—â—hedram habet in Coelo qui corda docet The spirit of wisdom or Christ preaching from heaven and making manifold outward Preachers by sending on them fiery tongues Act. 2.3 a flame of fire representing a tongue as Christ is described Rev. 1.16 having a sharp two-edged sword coming out of his mouth figuring the word of the spirit which is the word of God Ephes 6.17 And that it may appear not to be forced but genuine and proper St. Peter saith the same of the true Noah in the spirit and mystery which he speaks in the lâ—tter and history of Noah in the Text 1 Pet. 3.18 19. By the spirit he went and preached unto the spirits in prison which sometime were disobedient in the dayes of Noah This is conceived to be the most difficult place of all the New Testament which yet truly seems very clear That Jesus Christ by his spirit went and preached unto the spirits which are now in prison Ephes 2.17 And as he is an outward Preacher of Righteousness and many such so is he also an inward Preacher of Righteousness and makes many such also so wisdom is one and manifold Wisd 7.22 a place which the Fathers and Schoolmen take great notice of Thus Psal 68.11 God gave the Word even Christ the Word and great was the company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preaching souls and spirits for the word is feminine so Christ is the true Coheleth the preaching spirit we may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason God sent the true Noah therefore called Shilo Gen. 49.10 Hierom Donec veniat qui mittendus est Siloam by interpretation sent a figure of Christ The world to whom he was sent to preach Joh. 18.20 Exhort To hear the Preacher of Righteousness to hear him preaching inwardly to hear him preaching outwardly he that heareth you heareth me To learn Righteousness opens all doubts and difficulties He therefore preacheth unto us that he may render us like unto himself i. e. righteous as he is righteous It is the scope and aim of every agent natural as he is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 so should the Church be also Jer. 33.16 Noah was the eighth preacher of righteousness I cleared this reading and proved it to be true when I opened Gen. 4.26 This man began to call upon the name of the Lord which Text I then shewed to be ill turned by comparing this Text with it And though there be seven or eight several Translations of those words yet none of them all observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth there to preach as it doth elsewhere in many places beside as our Translators also turn it Confer Notes on Gen. 4.26 Only Martin Luther and the Low-Dutch out of him turns it there predigen or prediken to preach And as the Translators and Interpreters are troubled in the opening of Gen. 4.26 So likewise in the opening of this Text which almost all turn as we do and give reasons thus Noah is called the eighth person saith one c. Vide Notes ubi supra Reason 1. In regard of God who sent him He leaves not himself without witness unto the gainsaying world but vouchsafed them both real Testimony Act. 14.17 and vocal and that outward as the eight preachers and inward the Spirit of Christ the true Noah preaching then unto the spirits now in prison 1 Pet. 3.19 Reason 2. In regard of the Preacher if he be such as he ought to be as Noah was he is Deo à secretis of Gods counsel as also God's Truch-man and Interpreter unto men And that according to a two fold method of God 1. One in regard of the world in which he makes no changes without first imparting his counsel unto his Prophets So to Abraham Gen. 18. to Jeremiah throughout his Prophecy and generally Amos 3.7 2. Another in regard of the Prophets who the nearer his judgements are the more he enables and emboldens his Prophets and Preachers to denounce them so he proceeds as nature doth ab imperfectioribus ad perfectiora he first began with Enosh a weak impotent man but the nearer the floud was the more he enabled and emboldned his Preachers of Righteousness until Noah the eighth and last preacher was born who was to be a Comforter and strengthener of his generation and one who made intercession for the old world and had obtained mercy for them had not the world been old in wickedness and all one with the world of iniquity as appears by our Lord 's reasoning Ezech. 14.1 4. Observ 1. Take notice of God's great mercy and goodness as to the old world so to the world that now is He raised up faithful Preachers to fore-warn that old world of their imminent destruction See Notes on Gen. 4.26 Prophets they had in Germany before and after the sword was drawn among them And divers of them have given warning unto us of those evils which have been and
yet are upon us Besides the Lord hath lately given us manifold signs from heaven forewarning us of these very times He testifies his great mercy to us as he did also to the old world before he sent the universal deluge Observ 2. As Righteousness is the most seasonable theme for the Preacher so of all other the most fit for the eighth preacher for him and them who preach in the time and nearest to the time of the deluge the overflowing scourge Observ 3. It is the most seasonable lesson that Preacher and People can learn When thy judgements are in the earth the inhabitants of the world shall learn righteousness Esay 26. Observ 4. Jesus Christ the true Noah is the eighth preacher of righteousness wherein he agrees with his type but as the truth in other things so in this also much exceeds the Type Noah and others can but preach righteousness to the ear and to the heart as the Prophets are commanded Esay 40.1 2. but they cannot incline and bow the heart or work that righteousness in man to whom they preach it But the Lord Jesus Christ the great Preacher of Righteousness is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifieth the heart and works his righteousness in us Esay 26. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch of righteousness or rather the young tender shoot sprout or twig or plant of righteousness of God the Fathers planting in us So he is called Jer. 23.5 though we turn it a branch improperly which the Chaldy Paraph. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucker Esay 53.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 11.1 Chald. Paraph. again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this groweth in us See Notes on Jer. 23.5 Jesus Christ the true Noah is the eighth Preacher of Righteousness that we may the better understand this we must know that there have been from the beginning eight manifestations of the Deity 1. To Adam whom the Lord made a kind of visible God upon earth adorning him with his image in Wisdom Righteousness and Holiness 2. A second manifestation of the Deity was to the eight preachers of Righteousness especially to Noah God requiring by them his Righteousness and coming forth then out of his place to judge the world with Righteousness 3. A third manifestation of the Deity was unto Abraham Isaac and Jacob to whom God often appeared and made a Covenant with Abraham and confirmed it by Circumcision the seal of Righteousness by Faith 4. A fourth was unto Moses Aaron and Josuah to whom he made known his Laws his Statutes and Judgements by which he required his Righteousness of the people 5. A fifth manifestation of God was unto Samuel to David Solomon and the Prophets who testified in their several ages the Righteousness of God unto the people so that the righteousness of God was witnessed by the Law and the Prophets 6. A sixth was to Zorobabel Haggy Zachary and Malachy by whom the Lord brought his people out of the confused Babel and required of them his Righteousness 7. The seventh was made unto the Lord Jesus Christ manifested in the flesh who himself is the Righteousness of God 1 Cor. 1. 8. The eighth and last manifestation of the Deity is in these last days of the Spirit which the Lord Jesus Christ promiseth Joh. 14.16 17 18. and promiseth himself to be with them to the end of the world This is the Comforter which was given in the days of Pentecost Act. 2. The inward Teacher and Preacher Joh. 16.13 Joh. 2.27 The Reason why the true Noah the Lord Jesus Christ is the eighth preacher of righteousness will appear from the consideration 1. Of the object subject or argument of his Preaching 2. The number of eight 3. The consideration of the eighth Preacher himself 1. The object subject and argument of the true Noah's preaching is Righteousness which is 1. Sometimes taken for the whole Kingdom of God it self Psal 24.5 He shall receive the blessing and righteousness And Psal 69.27 which Christ preached Luk. 4.43 and commanded Luk. 9.2 2. Sometimes it is taken for a part of it as Rom. 14.17 The effect of righteousness is peace peace is taken also 1. Sometimes for the whole Kingdom Esay 57.2 These shall enter into peace 2. Sometimes for a part of it as Rom. 14.17 which the Apostle preached in Christ's name Act. 10.3 6. 3. Joy is either taken for the whole kingdom as Matth. 25.21 23. Enter thou into the joy of the Lord Or else 2. It is taken for the third part of the Kingdom which ariseth from righteousness and peace Rom. 14.2 Macrobius out of the principles of Pythagoras and Plato tells us that octonarius is numerus plenus and that fulness propriè nisi divinis rebus supernisque non convenit such a full number is the number of eight The number of eight is numerus justitiae the number of justice and righteousness And the reason is because it consists of parts which are pariter pares and may be resolved into equal parts This number makes a solid body which they call Tessera or cubus a four-quare which is the figure of the heavenly City and Kingdom Rev. 21.16 Hence it will appear why Righteousness must dwell in the heavenly Kingdom 2 Pet. 3.13 It is adequately and properly here as locatum in proprio loco Esay 2.62 Matth. 13.43 The righteous shall shine in the kingdom of their Father and 25.46 The righteous go into eternal life and not the unrighteous 1 Cor. 6.9 But as eight is numerus justitiae the Diapason so the Kingdom with which it holds proportion makes a disdiapason the more excellent harmony when as it was in the beginning it is now and shall be for ever as Diapason makes but one and the same sound even Jesus Christ in the beginnings yesterday to day and for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 3. The true Noah is not only a just man but the just One. He is the righteousness He is Melchizedech Heb. 2.7 It is his work to destroy the spirit of errour the spirit of Antichrist Esay 11.4 5. The spiritual wickedness Ephes 6. 2 Thess 2.7 8. the wicked one Ezech. 28.19 This is the eighth and last beast yet of the seven Revel 17.11 The spiritual and inward Antichrist which is of the seven unclean spirits Matth. 12.45 Such was Adonizedeck to Josuah 10.3 he is in all the seven as his members and subjects over which he is the head Job 18.15 Thus Christ himself opposite unto Antichrist is he that is Jehovah Exod. 3.14 Rev. 1.8 He who is the eighth and hath the seven Rev. 3.1 of whom he is head Esay 11.2 Thus as God left not himself without witness but sent his Son in the days of his flesh to Preach Righteousness unto the Church of the Jews Luk. 19.41 42. So neither now doth he leave himself without witness in the days of his spirit but gives warning of the overflowing scourge by
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the
came that we might have life and that more abundantly Joh. 10.10 2 Pet. 1. That we become trees of Righteousness Isai 61.3 that we be full of the fruits of Righteousness which are in Christ Jesus to the praise and glory of God Phil. 1.11 Ezech. 37. The Lord sets the Prophet in the middest of a valley full of dry bones Beloved what are we by corrupt Nature but even dry bones void of the life of God and the Righteousness of Jesus Christ sensual having not the spirit until the Lord put his spirit of peace and unity into us The Preacher of Righteousness therefore must first enquire whether the son of peace be in the house bone comes unto its bone then come the sinews even power and strength to corroborate union and love among men to break the power of ungodliness What we turn trees of Righteousness is Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. fortes justitiae Isa 61.3 Then comes flesh upon him the tender flesh whereby he may commiserate and compassionate all the afflictions and miseries of others For therefore is the man clad with flesh that he might have a fellow-feeling of his brothers miseries his infirmities poverty sickness c. Hebr. universal Righteousness is preserved with Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the skin covers the flesh even the beauty and comliness of the outward Life and Righteousness but all this was done yet was there no breath in them vers 8. The Preacher therefore of Righteousness who is a Minister of the Spirit is here necessary who may pray for the Spirit of Holiness and Righteousness that the dead ones may live the life of God Untill this come to pass whatever and howsoever we have our natural gifts and parts as wit memory reason eloquence all this while the body is but dead and naked all is but barrenness c. untill the spirit of life and holiness be poured upon us from on high c. Isai 32.14 15. Then judgement shall dwell in the wilderness and righteousness remain in the fruitful field It is not the small measure of Righteousness that the Preacher of Righteousness requires of us namely that Righteousness of Will and Desire which many having attained unto think themselves as good men as Paul was Rom. 7. This is no more than the Righteousness and Holiness of the Child the same which the people had in the wilderness See Notes on Exod. 20.8 Cadesh barnea but that we be holy as he is holy merciful pure perfect When the Apostle Hebr. 13.18 had spoken largely of himself that he had a Conscience of all things willing to live honestly and having prayed as largely for them vers 21. he adds a request in the end which may imply that they might take offence at what he had said I beseech you brethren suffer the word of Exhortation c. Many cannot endure to be exhorted to the exactness and perfection of their duty though the Scripture evidently requires such exactness of us but are ready to impute this Doctrine to some Sect or other and to call the Preachers of this Righteousness by the name of one or other Sect because we hear not the same Doctrine ordinarily urged by others Beloved as heretofore I have in the presence of God and many present protested my disengagement unto any Sect in the Christian world So now howbeit in the great difference of Judgements that are now aflote in this time of the overflowing scourge I hope no man will be wanting to himself so far to neglect his own safety as to reject good counsel from whomsoever it comes Should a person of great Quality lie desperately sick and a Colledge of Physicians meet about him if some one plain man offer a precious and a soveraign Receipt and hath a probatum est that it never failed surely the Patient would not reject the counsel of that one man he would not ask him whether he had gratiam practicandi Prov. 10.2 Righteousness delivereth from death and 12.28 in the way of Righteousness is life Rom. 5.10 Or should you be in danger to suffer shipwrack and one come and help you would you ask him of what Opinion he is and if he did not think as you think would you refuse his help As concerning faith have suffered shipwrack 1 Tim. 1.16 or suppose your house on fire and one should come and offer his help to quench it would you first know what he holds concerning the controversies of the time and if he differ'd from you in Opinion would you none of his help Iniquity is a fire O beloved take good counsel from whencesoever it comes Dan. 4.27 Do away thy sins by Righteousness and thine iniquities by shewing mercy to the poor Repreh The world of the ungodly which pretend Religion holiness and piety yet really and truly are acted by their own perverse will they are constant and faithful to that See Notes on Jer. 23.5 Here is Soveraign Doctrine for all times for these times times when according to our Lords Prophecy iniquity abounds times when there is great danger of war times when all or the most are weary of war and desire peace times when iniquity abounds all manner of iniquity in high in low in rich in poor universal iniquity contrary to the universal righteousness Then is the Preacher of Righteousness most suitable It is even so for the times are such as in the dayes of Noah saith our Saviour Matth. 24. and what times are they all flesh had corrupted his way The spirit of God Gen. 6. names that which was then and I believe is now most common among all men intemperancy incontinency lasciviousness As for other sins they may be and I believe are very common also but more properly and usually found among some sorts of men as pride commonly followeth high places and men in Authority especially those who never were in Authority before Covetousness however it be too general so that Mammon is one of the great City Gods yet it 's thought to be most rise among Officers who very often are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takers of bribes Envy though it be a sin now epidemical and hides it self under the name of Zeal yet it 's most usually found among men of Sciences and Faculties and so it is Academical and being once sought in hell was found in Monasteries and Colledges surely extortion and oppression however it be now general yet it more commonly harbours among Citizens Simony is between the Patron and the Priest Hypocrisie is among men Religious Deceit fraud circumvention among Merchants But intemperancy incontinency looseness voluptuousness and sensuality is common to all men the Subject as the Prince the learned as the ignorant the poor as the rich the wise as the foolish how needful then how useful how seasonable doctrine is universal Righteousness When danger of war to put on the whole armour of God armour of Righteousness on the right hand and the left 2 Cor. 6.7 When
and down like a Musician and challenge all Musicians of the best note to sing or play with him if he overcame any he got the prize if another overcame him he took a course with him he should never sing or play more causing him one way or another to be put to death As the Emperour of Rome then in Musick so the Romanists since that time in Religion Those whom they could not or now cannot overcome with spiritual weapons they endeavour to suppress with carnal and temporal But it is impossible by any outward force or violence to destroy thoughts and opinions they must be overcome with spiritual weapons So that as we now judge of that Emperour so we may of these men who have taken and yet take a like course the same which St. Paul speaks of did Jannes and Jambres 2 Tim. 3.9 They are men of corrupt minds reprobates concerning the faith and theâ—r folly shall be made manifest unto all men as their 's also was For surely they declare plainly that they want spiritual weapons when they trust to carnal and temporal This Christ himself shall one day slew when he shall consume Antichrist not with fire and sword but with the spirit of his mouth 2 Thess 2. Cutting and pruning trees makes them the more branch forth so doth the sword c. But Christ root and branch 5. Observe how cautelously the Spirit of God propounds this Doctrine that the whole glory of this victory over the world may be given to God alone and not to us This is the victory that overcometh the world even our faith and therefore it is of faith saith the Apostle that it might be by grace Rom. 4.16 Repentance from dead works is the first onset toward this conquest of the world and that 's of God If God peradventure will give them repentance to the acknowledging the truth 2 Tim. 2.25 And faith is here said to be the victory of the world But that faith is not of our selves it is the gift of God Eph. 2.8 And St. Peter in his Sermon to Cornelius saith Act. 10.43 3 16. To him give all the Prophets witness that through his name whosoever believes him shall receive remission of sins Whosoever believes in him believes in him through his name and power in whom they believe Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.17 Thanks be unto God who always causeth us to triumph in Christ 2 Cor. 2.14 So that the whole victory and triumph over the world is from the Grace of God Thy pound hath gained ten pounds saith our Lord in the parable 1. This makes for our reproof who think our selves faithful men and women Revel 17.14 yet yield our selves to be beaten and buffeted by Satan are we not ashamed cowardly Ephraimites We carry Bows we think we presume when we are armed with all the armour of God yet turn our selves back in the day of Battle we call and repute our selves the Church of the first born which are written in Heaven and assume to our selves all the Glorious Titles of the faithful we are the Christians the Saints the called of God the holy ones c. strong in the faith mighty men of valour c. but when we come to be tryed when Satan or the world or our flesh tempts us what arrant lubbars we are we lie down and yield up our selves and let Satan beat us what 's the reason We have not this victorious faith which overcomes the world Beloved these are the very last times when the Lord comes to avenge his elect who cry day and night unto him And he is now ready to take vengeance of our spiritual enemies but that is fulfilled which he foretells Luk. 18.8 When the Son of man comes shall he find faith on the earth For had we that victorious faith should we so easily yield our selves in every assault every conflict of the enemy No no 't is not faith but presumption like those Numb 14.40 Lo say they we are here and we will go up unto the place which the Lord hath promised and they presumed vers 44. to go up to the hill top and the Amalechites came and the Canaanites which dwelt in the hill and smâ—te them and discomfited them even to Hormah They took upon them with a lofty and presumptuous mind to fight against their enemies the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lift up Habbac 2.4 with Hebr. 10.38 39. according the LXX here the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back by unbelief when we make such presumptuous and such unbelieving onsets upon our enemies the Amalechites prevail against us they turn us away from our God and smite us as the word signifieth and so do the Canaanites we yield our heart to the world and the traffick and trade in it and our self-love and desire of gain overcomes us or afflicts us and abaseth us even to the earth those are the true Canaanites and bring the curse of God upon us and destruction even to the utmost that 's the true Hormah A like example we read of Act. 19. of certain vagabond Jews vers 13-16 This was known to all the Jews and Greeks who dwelt at Ephesus and 't is known to us Beloved and 't is our own case many of us we take upon us an usurped power pretend the name of Christ and get gain and credit by it as if we were indeed the true Saints and faithful of God and such as had power over the Devil could tread upon Serpents and Scorpions and all the power of the enemy and alas we want that victorious faith we have not such power we are yet in the Devil's snare and are his slaves and vassals many of us every one of his temptations and assaults prevail against us whence it is that the evil spirit of the world leaps on us overcomes us and prevails against us and we had we faith should put him to flight he puts us to flight and leaves us wounded and naked to our shame Hence also we may be reproved who bend our Forces only against outward enemies against the world without us and mean time give way to the inward enemies to prevail against us O if Antichrist and his adherents were brought down once if the malignant party were subdued if such or such a great man's head were off all would be well Now do not we go about presumptuously to rule the world Do not we set up our selves in the place of God to whom properly vengeance belongs Beloved suppose the Pope and all his faction were down if we have a Pope in our Belly as Luther said every man had if we be as proud as ambitious as lofty and high-minded as the Pope what if the Pope of Rome were down while he stands or sits as it were in his Throne in our heart Let us search our own heart do we not find the man of sin
1 Cor. 7.31 is the fashion of this world passed away If thou be governed by the same Law if thou be the same Man that ever thou wast how hast thou overcome and vanquished the world 4. I shall name only one sign more and that 's a mark of Christs Soldier One principal thing required in a Roman Soldier was stigma the Emperours mark such a mark had the old Soldier of Jesus Christ I bear in my body the marks of the Lord Jesus Gal. 6.17 Enumerat miles vulnera where be thy wounds and scars what hast thou suffered for Christ dost thou bear about in thy body the dying of the Lord Jesus 2 Cor. 4.10 there 's his mark hast thou that to shew Thou undertookest the last Sacrament-day that thou would'st shew forth the Lords death what sin hast thou since mortified Death is the last enemy There 's yet another mark by which the Soldier of Christ is known by this shall all men know that ye are my Disciples if ye love one another have we this mark upon us do we love one another as Christians for Christ's sake art thou not the same man are not thine enemies alive and mighty as David speaks and how then hast thou overcome them O the gross self-deceit of many deluded souls they fancy themselves born of God yet their works declare them the children of the Devil the world hath overcome them they are slaves and vassals to it yet they imagine that they have overcome the world Means 1. Indirect remove things positively hurtful or unprofitable for a soldier of Jesus Christ 2. Direct Both the first are understood by the Apostle 2 Tim. 2.4 The first is that evil in the midst of thee that which hindered Joshuah from the conquest of Ai Josh 7.13 The Apostle was extremely well seen in the Roman Civil Laws whereby the Roman Empire was then governed That speech is almost in so many words extant in the Civil Law touching the Militia Vilia nec debet curare negotia Miles These are the intanglements of the world which howsoever in themselves not unlawful yet burdensom and cumbersom to a soldier of Jesus Christ like Saul's Armour they will not fit David when he grapples with the Philistin They who wrastled of old wrastled naked whence the place and exercise was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their adversary might take no hold of them In figure of this our Lord was crucified naked and when he was to contend with our greatest enemy the Prince of this world saith he Joh. 14.30 he cometh and hath nothing in me O that it were as well with us the Prince of this world comes but hath he nothing in us hath he nothing to lay hold on is there no envy no pride c. 't is his own if thou part not with it he 'l lay hold of it and thee too 2. Direct and positive means are the whole armour of God Ephes 6.11 17. that in the Text is the shield of faith whereby we are able to quench all the fiery darts of the wicked Add to this faith virtue Add to this faith and strengthen it by experience as David did being now to fight with the Philistin 1 Sam. 17.37 The Lord that deliverd me out of the paw of the lion and out of the paw of the bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to strengthen their Faith God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2 Cor. 1.10 I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom to whom be Glory for ever and ever Amen 2 Tim. 4.17 18 2. Add to this shield of faith the sword of the spirit which is the Word of God by this weapon our Lord overcame the Devil Matth. 4. Be cunning at this weapon be practising it as the Prophet David did day and night Psal 1. Now the Apostle having fitted the armour of God and all the parts of it Ephes 6.13 14 15 16 17. to the several parts of the soul there was none left for prayer The Reason that is common to all and that which joyns the harness together vers 18. The prayer of faith praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication and with all earnestness Thus did the Captain of our Salvation Luk. 22.44 being in an agony fight or contention with the enemy he prayed the more earnestly till he sweat great drops of blood c. Even so must we pray earnestly in the contention then 's the danger then young soldiers commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast away their shield of faith But be thou strong saith the old soldier to his Son Timothy Be thou strong in the Grace which is in Christ Jesus and endure hardness as a good soldier of Jesus Christ cast not away thy confidence cast not away thy shield of faith 't is the victory that overcomes the world Repreh Who glory in what Christ hath done c. yet Antichrist works in them it 's good to learn and hear what the works of Christ have been in the dayes of his flesh and what his works have been and are in the dayes of his spirit but how much better and more comfortable are his works when we find him in our hearts subduing our iniquities binding the strong man c Consol Let not the least and weakest child of God and soldier of Jesus Christ despair or grow faint-hearted or pretend inability therefore no superiour degree of Gods children being doubted of it 's a general truth That all that 's born of God overcomes the world But how is it possible for me to overcome the world This conceit of impossibility O how it blunts all endeavours and weakens faith See Notes on Coloss 3.1 They could not enter in because of unbelief Whence it followeth 1. That the world is an enemy 2. But enmity may be smothered and concealed and no danger so it break not out into open hostility the enmity of the world is not such it 's a troublesome importunate and implacable enemy such as exerciseth it's emnity in fighting and troubling us 3. But an enemy cannot properly be said to fight unless it be fought withal Therefore thirdy the world is an enemy which those who are born of God must resist and fight withal 4. And because they who fight with the world are born of God the issue of their fight is prevaling 5. The wonderful power that is imparted by Christ unto the regenerate man who is born of God he fights with the world and prevails Michael with his Angels c. 6. A sixth that faith so much commended in Scripture is a powerful Faith yea beyond all measure powerful such as rests upon omnipotency St. Paul calls it 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power towards us who believe according to the working of Gods mighty power which he wrought in Christ when he raised him from the dead Ephes 1.19 7. To believe that the world and other 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 And therefore we may justly reprove 1. Those who overcome not the world who pretend it cannot be done and 't is no marvel if they find it otherwise who give the reign unto their lusts and keep under the motions of Christ's Spirit as if we had such a custom as the Jews had at Easter and let loose Barrabbas and hold Christ the truth of God in iniquity 2. Those who overcome not the best part of it struggle they do a little and are a little perswaded to be Christians but Herod was more valiant in God's cause and had more Faith than these men he heard John gladly and did many things Mar. 6.20 3. But others are so impotent and weak and so far they are from over-coming the world that they cannot over-come the least part of it not a toy A little gain though never so little over-comes them and they betray their strength they accuse Judas for betraying his Lord for thirty pieces these think themselves good Christians yet betray him for far less A cup of wine or strong drink over-comes them even to drunkenness and the least injury nay it may be but a seeming injury makes them yield to their passions and lay down the bucklers and cast away the shield of Faith Oh how weak is thine heart Ezeck 16. 4. But what shall we say to those who joyn with the world conform themselves unto it are in league and friendship with it yet notwithstanding perswade themselves that they are born of God O the foolish and fantastical perswasion of these men The world overcomes them yet such fools they are they think that they have overcome the world they think they are born of God when indeed they are born of the Devil Joh. 8. But the very worst sort of men of all other that are overcome are they who joyn with the world eo nomine to oppose the Saints of God yet would they seem to be born of God as that Sorcerer and false Prophet was called Barjesus who withstood Paul seeking to turn away the Deputy from the faith Act. 13.6 7 8. But the Apostle stiles him rightly vers 10. O full of all subtilty and all mischief thou child of the devil wilt thou not cease to pervert the straight ways of the Lord What should we think of such as being sent to war with the rebels if they should joyn with them make the case thine own thou art by thy Baptism engaged in a war against the Devil the world and the flesh and instead of opposing them thou sidest with them Mean time let us all be exhorted to fight the good fight of faith that we may overcome the world The world is weak and the prime enemy we have to deal with is the flesh now to be fleshly and to be weak is all one Esay 31.3 The Egyptians are men and not God their horses flesh and not spirit But the weapons of our warfare are not carnal not weak but mighty through God c. 2 Cor. 10. The Devil hath his darts his temptations Joh. 13.2 Ephes 6.16 But by faith we quench these darts nos cognoscamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae 2 Cor. 2.11 2 Thess 2.9 10 11. Faith overcomes the Devil 1 Joh. 5.4 5. Sic ars deluditur arte when St. Paul was overcome by the Archers David bad them teach the children of Israel the use of the bow This is written in the Book of Jasher or the upright as the Margin hath it By Faith Shall the Lord find any of this faith in the earth This is true 1. Really And 2. Personally 1. Really so that thing which is born of God overcomes the world This was signified as by other so especially by those Types of Christ Gideon and Jonathan For so as Gideon and his Soldiers with their pitchers Judg. 7.22 and lights overcame the Midianites So Christ born in us overcomes the world for we have that treasure of light in earthen vessels saith the Apostle So also when Jonathan went against the Philistins so the power of Christ in us proceeds in the conquest of our sins for Jonathans name signifies the gift of God which is the same with Christ who calls himself the gift of God Joh. 4. Now as in both these fights every ones sword was against his fellow 1 Sam. 14.20 So it is in the spiritual combat contrary vices overcome one another covetousness overcomes luxury c. These victories are Christ's but more remotely but more nearly the spirit and the flesh fight together in us good and evil when we would do good evil is present with us and when we would do evil good is present with us And God saith to St. Paul 2 Cor. 12.9 My grace is sufficient for thee And he exhhorts us to overcome the evil with good Rom. 12.21 And therefore Christ's victory over the enemies of Salvation is said to be according to the day of Midian when every one overcame his fellow Esay 9.4 for so sobriety overcomes drunkenness liberality coveteousness piety hypocrisie patience anger and pievishness The efficient cause of this is God's Spirit the Spirit of Christ Gal. 5.17 lusteth against the flesh that ye cannot do the things that ye would The end Gods Glory 1 Cor. 1.27 and 31. God hath chosen the foolish things of this world to confound the wise That he that glorieth let him glory in the Lord. Sign Whether we have overcome the world or no The Apostle expresseth this otherwayes by crucifying the world by crucifying the affections and lusts Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Gal. 6.14 The world is crucified unto me and I unto the world If lusts now war in our members how are they crucified If we walk in divers ungodly lusts how are they dead do they walk when they are dead do they fight when they are dead It 's no good argument then of a perfect regenerate man that the spirit rebels against the flesh and the flesh rebels against the spirit as some would have it to be for the Apostle applies this measure of regeneration unto those whom he calls little children Look I beseech you if it be not so See Gal. 4.19 cum vers 5.17 Means of being born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the natural Son of God was so from all eternity the adopted Sons of God are not from all eternity such though foreseen they may be to be such and therefore some means are necessary to the effecting of this these ye read Ecclus. 4.10 Matth. 5.43 to
his own will Eph. 1.11 The only wise God knows how when and upon whom to bestow his gifts A wise Father will not give his child what good and in what measure soever he asks him But what and how much he knows meet for him He knows the disposition of his child that he will be proud and arrogant of what he gives him 1 Tim. 3.6 Not a novice lest he be puffed up and fall into the snare of the Devil Another he knows to be of a wastful and prodigal humour that whatsoever he gives him he will lavish it out that he will spend his substance with riotous living A third he knows to be idle and lazie and will make no good use of what he gives him hide his talent in the earth Perhaps thou discoverest no such matter in thy self Nor did Hazael 2 King 8.10 The heart is deceitful above all things and desperately wicked who can know it Jerem. 17.9 I the Lord search the heart Wherefore it presently follows to give every man according to his ways and according to the fruit of his doings whether good or evil Thy heavenly Father knows what thou hast need of How hast thou improved the Talent he hath already given thee Alas I am carnal and therefore the gifts of the Spirit belong not to me Carnal a man may be said to be either who minds the flesh lives after the flesh carnal and so it is true sensual having not the spirit or carnal that is weak 1 Cor. 3. And so they who are thus carnal have their gifts proportionable to their Age a childs portion 1 Sam. 30. They who stayed at the brooke Besor and were so faint that they could not follow David these had their portion by Davids appointment Observ The will of man then must not intermeddle with the gifts of the Spirit he bestows them according to his own will Joh. 1.12 13. Not of him that runneth or willeth but God that sheweth mercy Rom. 9. Object But we read that the Apostle promiseth to impart unto the Romans some spiritual gift Rom. 1.10 1 Tim. 4.14 Neglect not the gift that is in thee by the laying on of the hands of the Presbytery 2 Tim. 1.6 Stir up the gift c. by the putting on of my hands It seems then that the bestowing of gifts is according to the will of man I answer When the Presbytery or Paul give the gifts of the Spirit the bestowing of them is not according to the will of man but according to the Will of God For when men follow God fully and walk fully after the Spirit as Caleb did Numb 14.24 and as we ought to do Rom. 8.1 Then is there but one will in the Spirit and in the man so following the spirit And therefore the will of the Spirit and the will of Paul promising and actually bestowing the spirit they were all one And I make no doubt but if we did endeavour that Gods will might be done in us by us and upon us and did we follow the spirit fully we should be filled with the Spirit and be able to impart the same Spirit unto others for these are the true Presbytery the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have the fulness of the Spirit and by laying on of hands give the Spirit unto men What is commonly said that the gifts of the Spirit and the conveyance of them and receiving of them was proper to the primitive times it is gratis dictum The true Reason why these gifts are neither given nor received is because men are wanting in their obedience Act. 5.32 and in their prayers for the Spirit they content themselves in a liveless Faith without the obedience of Faith They are sensual Jude vers 19. they are filled with envy malice c. Therefore neither are they here who can give the gifts of the Spirit nor they who can receive them Exhort 1. Since there are such diversities of gifts endeavour after them to get a share Exhort 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.31 We many of us desire this or that gift of God but most men above other desire knowledge now this is not the best gift we had rather be like the Devil than like to God himself the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knower God is love and that is the most excellent way and the first of all the fruits of the spirit Gal. 5. Exhort 3. Make a conscionable use of what gift we have received of Gods free Spirit Rom. 12.1 Pet. 4.10 If we be negligent in the use of them Our God will be more sparing in bestowing of them Levit. 26. Exhort 4. Make others partakers of our gifts we have them not for our selves but for the edifying of the Church Eph. 4. Oyl is put into the Vessels not that it should continue there but be drawn out The Spirit it self is the precious Oyl figured by that which was poured on the high Priests head Psal 133.1 which runneth down to the skirts c. Covet spiritual gifts that ye may prophesie 1 Cor. 14.1 This I understand that it be done in order and without hubbubs and tumults Confer Notes on Heb. 1. Oyl of gladness above thy fellows Means Pursue withall earnest endeavour though the Land was divided by Lot yet every man fought for it and carried his life in his hand Gods gifts do not exclude but include our best endeavours 2 Cor. 6. and 7.1 Deut. 8.1 Psal 32.89 Ezeck 36.27 36 37. and 43.7 8 9. Zach. 6. ult Suffer thy Fathers chastisement if thou wouldest be partaker of his holiness Hebr. 12. Pray largely we are straitned in our own bowels Open thy mouth wide only and I will fill it Psal 81.10 A Supplement to the Last Exhortation I Exhorted before to make others partakers of our Gifts and I instanced in prophecy 1 Cor. 14.12 which I so cautioned that it might be done in Order God is the God of Order without hubbub and tumult and without disturbance of the common peace for this and all the gifts of Gods Spirit tend to the edifying of the Church vers 3 4. and that 's done by peace Rom. 14.19 Things that make for peace and things wherewith one may edifie another and Love Ephes 4.16 So 1 Cor. 8.1 and 14.1 The Apostle exhorts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue eagerly after Charity and then to covet spiritual gifts Now if we have not first Charity wherein all things ought to be done 1 Cor. 16.14 and without which all what else we have or do is nothing no we neither can have this gift savingly nor exercise it nor judge of it Confer 1 Cor. 13. per totum Alas Beloved too too many even in these dayes boast of a false gift Prov. 25.14 Vain and arrogant who having a competent measure of boldness above other men who have nothing in them but large lungs as Pliny saith of the Camelion they vent their imaginations as if they were the very dictates
of the Spirit of God Holy Cassian tells us of some that boasted of their extraordinary gifts of casting out Devils working Miracles c. whereby they procured unto themselves the admiration of ignorant men when yet saith he they could not prove themselves to be honest men or to have in them the fruits of the Spirit Love Joy c. and that of the Wise Man is verified of them He that boasts of a false gift is as wind and clouds without rain But shall the unbelief of some make the faith of God of none effect God forbid God hath made great and precious promises unto us were we fit to receive them That his Spirit shall be poured upon all flesh that all shall be taught of God Isai 54.13 That all the people shall be righteous Isai 60.21 Martin Bucer aâ—â—â—s to these Jerem. 31.33 34. Ezech. 36.26 Vnde colligere promptum est non aliter posse restitui Ecclesiam nisi Deus Magistri partes suscipiens filios ad se adducat Calvin and hoc Dei magisterium est interior cordis illuminatio These Scriptures are most evident yet it is as evident that this is not the time wherein they are fulfilled for then they shall not teach every man his neighbour now every man is a teacher none a learner every man teacheth his neighbour and very few themselves Then all the people shall be righteous Isai 60.21 now the perillous times the Apostle speaks of are upon us 2 Tim. 3.12 Can we now say that men are all taught of God and that he hath given us his Spirit to lead us into all truth Or may we not rather say that the Father of lies and the Son of perdition and the spirit of errour misleads men into all errour Of what validity and force are all Humane Testimonies being given unto the Truth of God If we speak of all men they are all gone astray If we speak of Gods people that he took to himself they all may err Levit. 4.13 de facto they have erred All agreed together to commit Idolatry some few excepted A great number of them conspired against Moses and Aaron all except Eliah all except Michajah all except only Joshuah and Caleb Numb 13. and 14. But the Truth of the Gospel was not reveiled unto these Answ Hebr. 4.1 2. The Gospel was preached unto them as well as unto us but it did not profit them not being mingled with faith in them that heard it All the Priests Princes and People conspired against the Lord and against his Anointed to put him to death These had not the Truth of the Gospel reveiled unto them Luk. 24.44 Act. 10.4 5. and 26.22 But holy men met together their Testimony is firm It 's confessed by the Reformed Churches that Councils may err All of them are inventions of men and what is ratified in one Age is annulled in another Nihil est tam ratione firmum quin vi rationis infirmari possit Mirandula He received not mans testimony for he knew what was in man Joh. 2.24 25. and 5.34 God testified by Gifts of the holy Spirit Gifts of healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That James and John testified with gifts of the Holy Ghost to all the Council being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason Why did God testifie of the great Salvation by gifts of the Holy Ghost 1. In regard of us unto whom God witnesseth because as the signs wonders and miracles so the gifts of the Holy Ghost are all above Nature and therefore when such as these are brought to witness the great salvation they prove it to be of God Nature can ascend no higher than Nature Matth. 12.23 They were amazed when they saw such power given unto men they glorified God in men 1 Cor. 14.25 2. The Holy Spirit is fit to testifie this Truth for as the Gospel is the word of Truth Ephes 1.13 Coloss 1.5 So the Spirit is Truth 1 Joh. 5.6 Observ Take notice of the firm Ratification of the Gospel by the Father Son and Spirit Repreh 1. Who interpret the gifts of God Repreh 2. Those who impute the gifts of God unto the Devil as when any thing is done above Nature yea or above our insight into Nature we are more prone to ascribe what is done to the Devil than to God who yet alone doth wonderous things Psal 136.4 This is of greater consequence than perhaps we are at first aware of it is little less than blasphemy against the Holy Ghost Matth. 12.22 When our Lord had cast out the dumb Spirit some acknowledged his power Our Lord proves his Power and that he was the Son of David that was come to destroy the works of the Devil Others said It was by Beelzebub Our Lord having refuted that blasphemy he shews the heinousness of the crime by the grievousness of the punishment vers 31 32. NOTES AND OBSERVATIONS UPON HEBREWS II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the world to come whereof we speak THe Apostle having called the Gospel a great Salvation he proves it so to be in the following part of this Chapter and that with respect unto the Angels both Elect who attain not unto so great Glory vers 5.10 and Reprobate and fallen who obtain not so great help and remedy Why doth he amplifie the excellency of the Gospel in respect of the Angels This is according to his method in the former Chapter vers 4. where he compares the Gospel in regard of Christ the author and publisher of the Gospel with the Law delivered by the Angels Act. 7.53 Gal. 3.19 In the first parallel we have the persons to whom this Glory is denied vers 5. vouchsafed vers 6-9 1. The persons to whom denied vers 5. wherein 1. There is a world to come 2. Of this world the Apostle speaks 3. The world to come God hath not put in subjection to the Angels 4. Because God hath not put the world to come in subjection to the Angels it must needs be a great salvation Quaere 1. What is 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the world we must know that in Scripture there are three words that signifie the world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 neither in this world nor in the world to come 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.13 That he should be heir of the world 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. None of of all these alwayes signifies the earth either in whole or in part 1. Luk. 20.34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not the second for though Abraham had the Promise that he should be heir of the world and accordingly he was called out to take possession of the Land of Canaan yet he understood it of a better world Hebr. 11.9 10. 3. Much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it signifieth an habitation or habitable estate for