Earth and Whatsoever is in them is God's Creature 2. Strictly By a Creature we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that little world as we call it in Philosophy that abridgement of all the Creatures Man Thus when we read the command given Marc. 16.15 and obeyed Col. 1.23 We understand man Man is called a Creature Both 1. Because the summ of all the Creatures 2. Because the most excellent of them all 1. The summ because whatsoever is in the World of Creatures without man is by Analogie and in a sort in man as some say of the land of Judea that it is a compendium and abridgement of all the Earth besides So that whatsoever kinds of Earth are in all the World may be found in it So we may say of man in regard of the creatures he is the summary and abridgement of them all And therefore as in our accounts after all the particulars we set down the summa totalis the total summ which contains them all So God our Creator after he had made all other creatures made man the brief and total summ and model of them all Gen. 1. 2. Man is called a creature because the best of all the creatures 1. Because of all the rest the first intended and last produced as the most excellent of them all 2. Beside he is the vinculum or bond of all corporeal and incorporeal visible and invisible natures So that whatsoever is excellent in them is excellent also in him 3. Again he was made with more deliberation than all the rest All the rest with a fiat as fiat lux c. Man with a faciamus Gen. 1. Let us make man 4. Lastly For the reasons precedent he was set over all the creatures as the most excellent of them all Psal 8.7 But when we speak of the new man we understand the man within the man the inward man the man of the heart So and so the Scripture speaks Thus the Philosopher could say that animus cujusque est quisque and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is often taken for the whole person And thus by the New Creature we understand the new man so called 1. In reference to the Old Creation 2. In similitude to the New Man 1. In reference to the Old Creation For 1. As in the beginning God created the heaven and the earth So in the beginning i. e. in his Son God creates new heavens and a new earth Esay 65.17 2. And as darkness was in the face of the deep So in the New Creation God finds the subject matter no otherwise disposed Jerem. 4.22 23. My people are foolish they have not known me they have no understanding they are wise to do evil but to do good they have no knowledge they are sottish children I beheld the earth and lo◠it was without form and void 3. And then as God said or commanded let there be light Gen. 1.3 So the Apostle saith of God in the New Creation 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 4. The Spirit of God it said to have moved upon the face of the waters Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly fluttered So in the new and spiritual Creation The holy Spirit as in form of a dove rested on the new man and the Father gave testimony unto him The whole Trinity is engaged in the New Creation Matth. 3.2 In similitude to the New Man Christ Who is the first-born of every creature Coloss 1. Thus when we are made new creatures we are said to put on the new man Col. 3.10 Ephes 4.24 And such an one is called a new creature because he never waxeth old but is renewed continually more and more Cajetan And these are the resemblances between the old Creation and the new And between Christ the new man and the new creature conformable unto him Let us now enquire into the reason and demonstration from the causes of this new Creation Our Apostle ascribes it unto God the Father who indeed truely and properly can create vers 18. The Syriack hath it thus Every new thing is of God who hath reconciled us to himself by Jesus Christ Jam. 1.18 The Son also saith of the Father My Father worketh hitherto and of himself I also work Joh. 5.17 For the Son perfects in those the work which his Father gave him to do Joh. 17.4 And this is the third point and the reason of this second because he is in Christ he is a new creature For so being the new man he makes all new that are joyned unto him Behold saith he I make all things new Revel 21.5 This new Creature the Father and the Son effect by the operation of the holy Spirit Joh. 3.5 2 Cor. 3.18 So that every Person of the holy and blessed Trinity hath a work in this new Creation Whence it is that the Scripture calls them all Creators in the plural which we render in the singular Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 35.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet may a doubt be made whether any thing may be said to be new or no And whether there be any new Creatures The School-men resolve the doubt thus That which is said to be New is either 1. That which swerves from the wonted course of Nature Or 2. That which hath neither seed out of which nor pattern according to which it is produced Lomb. lib. 2. dict 15. Et in locum Bonavent 1. And according to the first of these ways he that is in Christ may be said to be a new Creature for so after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the six days work The Son speaks of this new Creation My Father saith he worketh hitherto and I also work Joh. 5.17 2. As for the latter kind of novelty the Wiseman is to be understood of it When he saith That there is no new thing under the sun For surely the new Creature hath both seed out of which and pattern according to which it is created The Seed is the holy Word of God Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1.23 and of the same seed St. John speaks 1 Joh. 3.9 He that is born of God that 's the New Creature doth not commit sin for his seed remaineth in him he is one of the trees of Righteousness Isai 61.3 figured by those trees Gen. 1.12 whose Seed was in it self an holy and incorruptible Seed 2. And as they have a Seed out of which so a pattern according to which they are Created for as Christ the new Man is Created according to God in righteousness and true holiness so the new Creatures are created according to the New Man Ephes 4.22
signs For properly to speak the Cup of Blessing is a sign or testimony and signifieth the commemoration of the blood of Christ and the bread which we break is a sign symbolum or testimony of the body of Christ And where our Saviour saith This is my body and this is my blood 't is evident he means the signs of his body and blood As in like Sacramental phrases when the Scripture calls Circumcision the Covenant and the Lamb a Passover and many the like Which had men been willing to understand the Controversie about the Sacrament of the Lords Supper had not produced such bitter zeal and so many Volumes of Disputations as it hath done in the Christian Church Observ 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men All these things befell the Jews for Examples or Types and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the Man of God may be made perfect throughly furnished to all good works And if all Scripture if whatsoever was written then surely the Ceremonial Law though not in the oldness of the Letter yet in the newness of the Spirit There are no wasts in the Word of God but those places that seemed to be barren and desart are under the Gospel fruitful in all a new and spiritual meaning unto the new people of God Observ 4. This makes exceedingly for the increase of Spiritual understanding Observ 5. And consequently for the great consolation of many poor Souls who read and hear the Scriptures daily and understand little hunger and thirst after the knowledge of Gods Word and meditate in Gods Law day and night to such the Lord speaks Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Such an one was the Eunuch Act. 8. who read Isa 53. yet professed to Philip he knew not of whom that Scripture was to be understood And if with humility obedience and teachable hearts and fervent prayer unto God we be exercised therein surely God in his due time if he see it needful for us that we should understand those hidden things will Either 1. Immediately reveal his Truth unto us Or 2. Direct unto us one Scribe or other taught unto the kingdom of God who shall bring out of his treasury things new and old i. e. the figurative and true meaning as Basil explains that place Matth. 13.52 All things are new that is all things are holy just and good I have spoken of this kind of newness heretofore I shall not make Repetition of any thing of that but only add something as the Text requires All things are new i. e. holy just and good inwardly and outwardly 1. Inwardly for as when Nature begins her work in making the body of Man she first forms the three principal inward parts the Brain the Heart and the Liver and then proceeds to form the outward members even so the God and Author of Nature first forms and fashions the inward Man in his Mind Will and Affections and then fashions the outward man in a sutable Christian Life and Godly Conversation 1. Then there is a renovation of the mind Rom. 12.2 Be ye transformed by the renewing of your mind And Ephes 4.23 Be ye renewed in the spirit of your mind And therefore Col. 3.10 The New Man is renewed in Knowledge For as in the beginning Deus praefecit lumen operibus suis God who commanded the light to shine out of darkness he hath shined in your hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 2. God fashioneth all his new peoples Hearts by rectifying their perverse and crooked Wills and by ordering and disposing their inordinate Affections 1. Their Will is rectified and renewed according to Gods promise made to the new Man That his people should be willing in the day of his power Psal 110.3 And what shall they be willing to What else but to Gods Commandments Psal 112.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is very willing and hath great delight in Gods Commandments and so ye may remember the parallel places that what is in 1 Cor. 7.19 keeping the Commandments of God is Gal. 6.15 a new Creature 2. Their Affections are ordered and disposed toward heavenly things they have new affections new dispositions of Soul Col. 3.1 2. Nor have this new people a new mind and affections in vain but they have power to do also what they ought to will They that wait upon the Lord shall renew their strength Isai 40.31 and 41.7 Let the people renew their strength Confer Psal 110.3 This new day is the day of Christs power But from whom have this new people their new mind will and affections and strength but from him who makes all things new from God himself David humbly acknowledgeth as much Who am I and what is my people that we should be able and should obtain strength to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 And thus all things are new within 2. All things are new without in the outward life and conversation and as there is a new inward Man so likewise is there a new outward Man and both from him who makes all things new for as God made every Plant before it was in the earth and every herb of the field before it grew Gen. 2.5 and every year he commands that the earth bring forth grass the herb yielding seed and the fruit tree yielding fruit after his kind which yearly cloaths and adorns the earth with flowers and herbs and fruits even so it is in this acceptable year of the Lord as the Evangelist out of the Prophet Isaiah calls this time of the Gospel Luk. 4.19 so saith the Psalmist Psal 104.30 That God sends forth his Spirit and they are Created and he reneweth the face of the earth Very fitly to this purpose speaks the Prophet Isai 61.2 of the same new and acceptable year of the Lord and vers 10 11. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath cloathed me with the garments of salvation and hath covered me with a robe of Righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with her jewels for as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth so the Lord
〈◊〉 〈◊〉 〈◊〉 Be ye therefore followers of God as dear children IT was a duty of high nature which St. Paul exhorted us unto lately To abound in walking and pleasing God but here behold an higher which may be a reason of that Be ye followers of God as dear children Which Duty that we may the better understand we must take a general and cursory view of the whole Epistle it consists of six Chapters and is Didactical or Doctrinal Protreptical or Hortatory 1. The Doctrinal part is in the three first Chapters declaring what God hath done for us 2. The Hortatory part is contained in the three last Chapters inciting and stirring us up to those duties which we ought to return back to God The Text is seated in the latter part and of that toward the centre and middle of it somewhat in respect of place but more in regard of the scope and argument of this latter part which mainly drives at the imitation of God most of the neighbouring fourth Chapter before and of this fifth Chapter being either the same Exhortation with the Text or somewhat conducing thereunto as why wherein how and by what means we may become followers of God I will not weary you with a long Analysis or resolution of it though I am well assured it is as necessary and profitable for the full and distinct understanding of the Scripture as others think it tedious and needless witness our present Text which most of the Expositors that I have read infer immediately and only from the last verse of the former Chapter whereas they might have looked further backward and considered that our Apostle in the fourth Chapter set the Ephesians like Noah to look back upon the old world the condition of the old man and that not only in themselves as vers 14. for so they would not have loathed it enough but in other Gentiles also vers 17 18 19. And 2. To look forward at the new world the qualities of the new man and as they had been taught of Christ in resemblance to a garment to put off the whole old man and put on the whole new man and both first in general from vers 20. to 24. and then to put off some special and principal parts of the old man from vers 25. to 31. and to put on some principal parts of the new man vers 32. and then he infers the conclusion of all thus If ye have learned of Christ to put off the old man and all the parts of it and to put on the new man and all his parts then be ye followers of God But this ye have learned The reason of the consequence or why if we have thus learned we should be followers of God is because to put on the new man which cannot be done without putting off the old and to be a follower of God what is it but to be framed and fashioned according to God I have brought you to the Text which is an Exhortation to the following of God it contains in it these Two points 1. We ought to be followers of God 2. We ought to be followers of God as dear children To imitate or follow in a large notion is to express represent or counterfeit any thing for of so large a signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Poets and Painters and other Mimicks who anciently counterfeited the voices of beasts and notes of birds might be said to imitate them But more strictly the word is taken in a moral signification to resemble and express the manners life and actions of another which many be two ways done either 1. From intention of seeming only to be such as another is in life and actions Such is a Player on a Stage and such is the hypocrite in Religion Such counterfeits ye read of Luk. 20.20 Or 2. From an inward principle and serious purpose of being such as another is Thus St. Paul imitated Christ and here exhorts the Ephesians and us to be followers of God In the imitation or following of God two things must be considered 1. The exemplar or pattern to be imitated or followed 2. The resembler or follower of that example and pattern 1. The exemplar or pattern also to be followed may be two ways understood for we may conceive by it Either 1. The person at large to be followed as Paul or other Governours of the Church Or 2. The thing wherein that person is to be followed as the Governours of the Church are to be followed in their faith Heb. 13.7 And St. Paul in all his ways which are in Christ 1 Cor. 4.16 17. Thus God is the pattern to be followed That wherein he is to be followed is that wherein his image principally consists and that wherein a man may be said to be like unto God and that is in knowledge Col. 3.10 and in righteousness and holiness of truth or true holiness Ephes 4.24 Would not a man think it strange to find this image of God spoken of expresly by an Heathen Philosopher He is not in vain called Divine Plato in whom among many other sayings worthy a Divine ye may find this about the midst of his Dialogue Theatatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness and similitude of God is to be righteous and holy with wisdom The very same which the Apostle speaks in places before named 2. The resembler and follower of this example and pattern is such an one as endeavours sincerely to conform the whole inward and outward man unto his glorious pattern 1. He is inwardly conformed hereunto 1. In the ruling part of his soul both mind and will 2. In the servile part of his soul And this is done these three ways of which we often read viâ Illuminativa by way of Divine Illumination Purgativa by way of Purgation And Vnitiva by way of Vnion These three the holy Ghost may seem to have pointed at 2 Chron. 4.2 8. 1. The enlightning of the soul aimed at in the Candlesticks vers 7.2 The purging of it signified by the molten Sea and ten Lavers vers 2.6 3. The Union in the ten Tables and Bowls 1. The first of these is light for even as God when he made the outward world He commanded the light first of all to shine out of darkness So also when he makes the inward world he begins with light The Apostle observed it 2 Cor. 4.6 God who commanded the light to shine out of darkness shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2. This Divine and glorious Light of Knowledge the understanding receiveth from the Sun of righteousness as we receive the Sun-beams in a glass and as these beget a resemblance of the Sun from whence they come so these heavenly rayes beget a likeness and resemblance unto God whence a follower of God becomes renewed in the spirit of the mind Eph. 4.23 that is renewed in knowledge according
his Glory 2. It is the end of our calling that we should shew forth the virtues and praises of him who hath called us out of darkness unto his marvellous light 1 Pet. 1.3 It is the end why the Divine Light is imparted unto us God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 For as the Sun enlightens the Moon and Stars and gives them light to shine to others upon the earth even so the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grat brightness of Gods glory the great light of the world He shines to the Apostles and Apostolical men and they become lights of the world and shine to others and make them successively lights of the world as St. Paul a great light tells the Philippians that they shine like lights in the world Phil. 2.15 Signs 'T is easie to discern whether we let our light so shine or no the life is the light of men away with all other pretences and shews the Christian life is the only light that ought to shine before men the fruit of light so it is in the Latin and Syriack Ephes 5.9 is in all goodness and righteousness and truth This life is quite out of fashions in this crooked age but 't is the Christian fashion Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom ye shine or shine forth as lights in the world in the midst of a perverse and crooked generation of scoffers and jeerers of backbiters whoremongers drunkards c. If any of us be such and pretend to be children of light we dishonour the God of Glory and Father of Lights and we prove our selves lyars for what fellowship hath light with darkness If we say we have fellowship with the light and walk in darkness we lye and do not the truth 1 Joh. 1.6 O the palpable darkness of this present crooked Generation they are in palpable darkness yet fancy themselves in the clearest light even the heathens themselves shall rise up in judgement against this Generation and shall condemn it they came to Christ by star-light as the wise Men and improved their light and they shined in their generation As for us the great light lightens round about us and what we have of it we keep as it were in a dark lanthorn or under a bed in idleness More NOTES on HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the character or express image of his person THe former description of Christ was an allusion to the light shining from the Sun this is an allusion to an impression the wax maketh upon setting the seal or to a child lively representing his Father In this there are Two points contained 1. God hath an Hypostasis 2. Christ is the lively expression of that Hypostasis 1. God hath an Hypostasis There are many deep speculations and intricate disputes touching this word which are more fit for the Schools than the Pulpit and therefore I intend not to trouble you with them Let it suffice us to know that this word hath especially these significations 1. The nature essence substance or being of a thing 2. It notes a substance or person as here we turn it 1. I shall speak of it in the first sence absolutely as it notes the substance nature essence or being of God so it is turned in the vulgar Latin and in some Translations of the Reformed Church 1. As it notes the essence c. of God so it is sometime taken for the foundation on which all other essences rest Psal 69.2 I sink into mire where there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no foundation If they had stood in my Counsel Jer. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it notes life Job 22.20 Nonne succisa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our life is cut off 3. It notes also the support or sustenance of life Judg. 6.4 the Midianites left not any substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for proof of this point we have it as often as God hath the name Jehovah in the Scripture which is oftner than we turn it so for our Translators as also all other that I have seen are more sparing in rendering this word because it was never wont to be pronounced among the Jews but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it as we turn it Lord they never pronounced Jehovah but once a year when the High Priest entred the Holiest of Holies This name signifieth properly Essence or Being To the same effect is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 Gr. I AM he that is or hath substance Another proof of this is 2 Pet. 1. where we read of the Divine Nature or Essence This also was implyed Revel 1.8 where the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A reason of this à priori as we speak cannot be given because Gods nature is simply the first but à posteriori we may reason thus Second after or dependent beings there are therefore a first being there must be on which they must depend And therefore the name Jehovah signifieth that which giveth being unto all the Creatures especially Man for in him we live and move and have our being Act. 17. who is all in all a being of all beings and who giveth being to all their beings and how then can it be but he himself must have a being This refutes all Atheists if there be any truly such who deny the Being of a Deity Observ 1. The true God hath a Nature Essence or Being and by that Nature he is God Observ 2. God hath the highest Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Observ 3. By this Nature or Being the true God is distinguished from all false Gods which by Nature are not Gods Gal. 4.8 And this is the most vast difference that can be imagined as great as between Ens and non Ens Something and Nothing Amos 5.5 nay that which is the Being of Beings and that which hath no Being at all And therefore we know saith the Apostle that an Idol is nothing in the world 1 Cor. 8.4 What is it not wood or stone Yes materially but formally as it intends the representation of God it 's nothing at all For an Idol being made to represent the Deity which being Spiritual it cannot represent the Idol is nothing The Apostle alludes to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth vanity a vain thing a nothing at all or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is not a God by which word the Hebrews signifie an Idol and that is unprofitable and good for nothing When the Israelites were oppressed with hard servitude and cryed
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But
and iniquity they busie themselves about Divine Truth whereof they have no more true understanding than blind men have of colours Beloved while we are in our sins we are in the dark we are blind I have heard of blind men who have disputed of colours Truly so it is with us as if many men were faln into a dark pit and we should strive among our selves about the way how we might get out of it So the Devil deals with us as the Philistins with Sampson He puts out our eyes and then sets us to make him sport such sport as the young men made to Joab and Abner See the blessed condition of those who are escaped out of the Devils Dominion Blessed are your eyes for they see Col. 1.12 13. Giving thanks to the Father who hath made us meet to be partakers of his heavenly inheritance c. Here we see the Reason why men are offended with a spiritual sence they are inured to the letter which is dark Our Saviour bid his Disciples what ye hear in the dark speak in the light Hence we see that this is not such a precious time that there is so much light of the Gospel 2 Pet. 1. 'T is not only a light of Knowledge but a light of Life that makes a glorious time The Glow-worm and rotten wood shine in the night Light without heat Moon-light but the light of the Sun hath both but when iniquity abounds the love of many grows cold Cons Isai 50.10 In tenebris posuit latibulum suum 2 Sam. 22.12 The Lord said he would dwell in the thick darkness 1 King 8.42 Exod. 14.20 The pillar of the cloud was darkness to the Aegyptians but light to the Israel of God light in Goshen darkness to the rest of the land of Aegypt What though in darkness if thou hear Gods voice out of the darkness Deut. 5.29 Christ is a light to them that sit in darkness and the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O but there is a power of darkness True but stronger is he that is in you than he that is in the world 1 Joh. 4.4 Act. 26.18 These darknesses are now upon us would we have the light break forth unto us Mark what the Prophet speaks Isai 58.7 10. But he believes not to come out of darkness Job Isa 50.10 Reason Why the Devils are Rulers of the darkness of this world God gives them up to be ruled by the Devils who will not be ruled by him See Notes in Rom. 6.19 Eph. 2.1 2. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it rests it self in the evil c. Observ 1. Observe what is the Reason of the present judgements of God upon us the Devil rules the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his goods are in peace when the strong man keeps the house The people of Laish were at ease c. then came Dan Judgement Judg. 18. Observ 2. This represents their dreadful estate who are subject unto the Prince of darkness Deut. 28.29 Job 12.25 The Sun shall go down at noon their way is like to darkness they know not whereat they stumble Prov. 4.19 Their works are works of darkness because they see not God they think that God sees not them Ezech. 8.20 Seest thou not what the Elders of Israel do in the dark they say the Lord sees us not Psal Let their way be dark and slippery c. Observ 3. See the Reason why the world is so wicked there is a world of wickedness in it What a world there is of detraction slandering back-biting the slanderer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tongue is a fire a world of iniquity c. Can so great mischief arise from no cause or from some small cause The Devil himself is at the tongues end and guides it The tongue is set on fire of hell Jam. 3.6 Why is there so much pride He is a King of all the children of pride Job Envy is the Devils own Nature as God is LOVE Wrath is the Devils harbinger which prepares room for him in the Soul Ephes 4. neither give place to the Devil or to the Backbiter By wrath the Devil useth to bring to pass all his designs by this he becomes Abaddon and Apollyon Covetousness is the root of all evil Reproof Of those who take advantage of evil times to do deeds of darkness little do they consider that the Devil rules them because Inter arma silent Leges This is your hour and the power of darkness Exhort To come out of the Devils Dominion It was God's Call and Invitation unto Abraham Gen. 12.1 and yet is unto every Son of Abraham 2 Cor. 6. Come out of them my people Rev. 18.4 The meaning is not that we should go out of the world that 's an absurdity to the Apostles own reasoning O how many are there in this dark world who yet think all things clear and themselves extreme quick-sighted Joh. 9. Who put darkness for light and light for darkness Isa 5.20 The light that is in them is darkness He who should tell a man this that he is in darkness that he is led with the Spirit of Errour that he walks in darkness and knoweth not whither he goeth that he is misled by the lying Spirit he would fare no better than Michajah did at the hands of Zedechiah This very stoutness and presumption that a man is in the light is an Argument that he is in darkness Joh. 9. He that hates his brother is in darkness even till now when the true light shineth 1 Joh. 2.9 10. Christ came for judgement into this world that they that see not might see and they that see might be made blind Paul thought he saw He thought he ought to do many things contrary to the Name of Jesus of Nazareth All this while poor Man he was blind and in the darkness till the glorious light shined unto him and that struck him stark blind that he knew himself to be blind Then was he led by the hand Ananias laid his hands upon him then was he sent to open their eyes Act. 26.18 Paul himself saith he was a Pattern 1 Tim. 1.16 Pray unto the Lord for Repentance that they may escape out of the snare of the Devil c. NOTES AND OBSERVATIONS UPON PHILIPPIANS II. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself and became obedient unto death even the death of the Cross THis is Verbum Dei a seasonable Text being part of the Epistle appointed to be read on the first day of this Passion week which contains the Humiliation and Exaltation of our Lord and Saviour Jesus Christ and an Exhortation unto us that we would conform our selves unto his Humiliation in hope of being made conformable to his Exaltation For the words from the 5th Verse to the 11th are a comparison inverted The Protasis is Christ's Example This mind was in Christ Jesus who being in the form of God c. The Apodosis is our conformity unto
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
Nature and the great and precious promises that we shall be partakers of the Divine Nature having escaped the pollutions 2 Pet. 2.4 Thus we pity the Old Adam and mean time consider not that we lay load upon the New so the Old Man lives freely in us and the New is over-burdened as the Italian Proverb is An old Cart laâ—s longer than a new If a Cart be old men take care that it be not over-burdened but tender it and spare it but if it be new they lay on load without mercy we pity the old Cart the Old Man and hear not the New Man complaining I am pressed under you Amos 2.13 Consol This speaks comfort to the disconsolate Soul groaning under the burden of Adams transgression and its own actual sin Alas the Old Adam is powerful in me and Jesus Christ the New Man is in thee and he is the power of God O but the Old Man strongly inclines me to sin If any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the propitiation for our sins the propitiation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that covers our sins and purgeth away our sins Alas the first Adams transgression is fulfilled in my flesh and the second Adam hath condemned sin in thy flesh that the righteousness of the Law may be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 2. Some there are who have sinned after the similitude of Adams transgression How did Adam sin By the temptation of the Serpent and against the express command of God and for knowledge a sin of knowledge or out of a desire of knowledge ye remember Gods express commandment Thou shalt not eat and Satans promise that they should not die but their eyes being opened they should be as Gods knowing Good and Evil. Come we then to the point the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Syriack in the Text which is a similitude or likeness to sin then after the similitude or in the similitude or likeness of Adams transgression is so to sin in Adams like nature and as Adam sinned And how did they sin then after the similitude of Adams transgression who sin or commit sins of knowledge against the express command of God by the temptation of the Serpent and for knowledge or out of the desire of knowledge Now when I say some there are who have sinned c. I understand a large Some as 1 Cor. 10.7 Some of them were Idolaters i. e. all of them except the Tribe of Levi Exod. 32.26 The like ye shall observe vers 8 9 10. of 1 Cor. 10. For this indeed is the condition of the most of us all Who among us can plead ignorance of God's express command yet who yields not to the temptation of the Serpent seducing him with the desire of knowledge That plain and simple way of life the way of Gods Commandments is that wherein the Lord hath set us and commanded us to walk and hath forbidden us the tree of knowledge the disobedient knowledge Now as the serpent beguiled the woman through his subtilty so the same Serpent beguils our minds or thoughts and they being corrupt we fall from our simpicity after the similitude of Adams transgression So the V. L. hath excidatis lest ye fall 2 Cor. 11.13 So we sin after the similitude of Adams transgression Adam received command so have we The Serpent tempted Eve So he tempts our minds or thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman gave her husband to eat So do our thoughts suggest unto us the temptation of the Serpent Adam fell from his simplicity we likewise fall from the simplicity that is in Christ The Reason of this I shall shew in the opening of the third point Observ 1. Observe then the boldness of the sons of Adam Audax Adami genus Our common Parent sinned against a known command Great presumption Yet what do we less O Beloved if we well consider it it 's the greatest boldness in the world knowingly wittingly and willingly to sin They who are enboldned to do any evil thing they do it out of hope of good Prov. 1.13 we shall find all precious substance c. Or less evil to come of it or greater help and aid against the evil And therefore men in prosperity are more bold to offend So Pharaoh who is the Lord and lest I be full and deny thee and say who is the Lord Thus Jeshurun waxed fat and kicked But what confidence is this to sin against God after the similitude of Adams transgression what will be the fruit of it Rom. 6.21 Can we hope for any good A greater help Are we stronger than our God 1 Cor. 10.22 Are we stronger than the second Adam the power of God Alas That which hath been is named already and it is knomn that it is Adam neither may be contend with him that is mightier than he Ecclus. 6.10 Observ 2. See whither to refer that eager restless and insatiable desire of knowledge Whither else but to the pattern whence it was taken the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God though he makes himself known unto us by many names yet not of knowledge So the Devil is knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he makes division God is known by his name Jehovah Elihu the living God Observ 3. Hence we learn whither to refer all false coverings excuses pretences feignedness and hypocrisies of all kinds whither but to their pattern Adam's transgression Job 31.33 If I have covered my sin as Adam This covering is cast over all Nations Esay 25.7 and 30.1 cover with a covering but not of God's Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. See the fountain of pride and high-mindedness in all Adam's children it is the patrimony their father left them He himself would not be obedient unto the commands of God And when his children are disobedient it is after the similitude of Adams transgression for pride is seen either 1. In Eminendo Or 2. In Arrogando 1. Eminendo and so we exalt our selves above the Law and Lawgiver So they consult against Christ Psal 2. 2. Arrogando Confer Notes in Luk. 9.23 Observ 5. They are the weakest sort of Christians and sin after the similitude of Adam's transgression the true and genuine Children of the first corrupt sinful Adam who contend for knowledge crying up one and decrying another 1 Cor. 3.3 Are ye not carnal and walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man i. e. Adam Observ 6. And so are they the weakest sort of Teachers however they bring strong reasons and strong lines who ground Divine Truths upon Arguments forged out of their own brain it was the Serpents sophistry and is theirs who do so The Apostle gives the Colossians warning of it Col. 2.8 Beware lest any spoil you c. Here the Apostle Gal. 1.11 The Gospel I preach
to the image of him that created him Col. 3.10 This light becomes effectual in the mind when it disburdens it and purgeth it and breaks thorough two main hinderances for as ye know the light may shine most clearly and yet a man sees it not for one of these two Reasons Either 1. He shuts the windows of his house and so darkens the air about him Or else 2. He shuts the windows of his body his eyes and keeps out the light Two like encumbrances there are which clog and hinder the mind from the admitting and receiving Divine Light into the Soul 1. A present incumbent darkness of false principles and erroneous opinions signified by that darkness upon the face of the deep Gen. 1. 2. And a dissent from the truth reveiled when a man obice posito shuts out the heavenly light of these the blessed Apostle faith 2 Cor. 4.3 If our Gospel be hid 't is hid to them that perish in whom the God of this world hath blinded their minds that they should not believe so the Syriack lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination or light of the glorious Gospel of Jesus Christ who is the image of God should shine unto them These are the â—utworks the strong holds which the same Apostle speaks of 2 Cor. 10.5 which the strong men armed keeps until a stronger than he comes Luk. 11.21 22. The follower of God therefore putting on the Armour of Light Eph. 6. The weapons mighty through God 2 Cor. 10. by the aid and assistance of the stronger man his Word and Spirit cast down those strong holds those imaginations those false reasonings which exalt themselves against the knowledge of God there 's the first obstacle and hinderance removed false principles and erroneous opinions and brings not into captivity every thought unto the obedience of Christ 2 Cor. 10. there 's the conquest of dissent the second encumbrance of the mind And thus in some measure the understanding is enlightned and purged as when a thick cloud 's removed the light of heaven immediately breaks out But the Sun of righteousness thus risen in the mind of God's follower sets not there but ariseth in the heart also and with that healing in his wings Mal. 4. cures and heals the perversness and untowardness of the will to good as he promiseth Jer. 3.6 Hos 14.4 and mollifieth and makes it soft and pliable and fit to be wrought upon and to take the stamp and impression of God's image in it Such was the heart of good Josiah when his mind was enlightned by the Law of God as ye may read 2 King 22. And as in a Burning-Glass the light wrought into a Cone sets on fire the matter opposed unto it even so the heavenly light wrought upon by the holy working thoughts and meditations of this glorious pattern kindle and enflame the heart with the love of it As one of Gods followers he who was a man after Gods own heart While I mused saith he the fire kindled And other two followers of our Saviour Did not say they our hearts burn within us while he opened unto us the Scriptures Luk. 24. The will thus enflamed with the Love of God is by degrees made conformable unto the will of God As love ye know is wont to change the party loving into the party loved which is the Apostles meaning when having said Be followers of God He adds immediately And walk in love which being kindled is operative back again upon the mind commanding it by the light of the Spirit which searcheth all things even the deep things of God To make a further search and enquiry into the nature of this pattern that he may more and more become transformed by the renewing of the mind that he may approve what is that good that acceptable and perfect will of God Rom. 12.2 That he may have as the same mind so the same will of God And thus the ruling part of the soul imitates and is made conformable unto this glorious pattern But the follower of God that he may be conformed unto God as well in the servile part of the soul as in the ruling part of it That Gods will may be done as well upon earth as 't is in heaven by the light of the Candle which God hath lighted Psal 18.28 he searcheth the inward parts of the belly Prov. 20.27 and finding there nothing but corrupt affections and confusion and disorder of them he mortifieth cutteth off and casts away those earthly members deceitful lusts fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry And being thus unbowelled and emptied of those rotten entrails of the man of sin arrayes the soul with the affections which are worthy of God bowels of mercy kindness humbleness of mind meekness long-suffering patience gentleness Now when as by the powerful operation of the Spirit of Grace the New Man is thus begotten in the soul the understanding will and affections as the infant is fashioned in the womb by the formative power are in some measure at least become answearable unto God it cannot be that this inward light should be long hid under a bushel but it 's set upon a candlestick and shines forth before men in a godly conversation so that they being now light in the Lord they walk as children of the light and become followers of God as dear children Which is the second Point that we ought to be followers of God as dear children This super-adds the manner of Imitation unto the former Point 2. Children are either Natural or by Imitation For howsoever there are Children which by adoption are such yet adoption it self is an imitation of nature saith the Lawyer By primitive nature all men are the children of God for Adam was the Son of God saith St. Luke cap. 3. vers ult and we are his off-spring saith St. Paul to the Athenians that were idolaters Act. 17.28 Children by imitation are such as follow others in life manners and disposition whether good or bad Thus the children of Abraham are such as do the works of Abraham 2. The children of the Devil are such as do the works of the Devil And here the Children of God are such as do the works of God This duty belongs both to the Children by Nature and those by Imitation though with a difference it being directed to the Children by Nature that they would become the Children of Imitation and to the Children by imitation that they would more and more imitate this Pattern and so become dear children that being light in the Lord they would walk as children of the light Ephes 5. And as obedient children not fashioning themselves according to the former lusts in their ignorance but as he which hath called them is holy so that they would be holy in all manner of conversation And the reason may be considered both in respect of the Pattern and the resemblance of it 1. The reason in
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment