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
word here mentioned is plural hence we may observe a notable argument of mans fall from his God surely since the heart is fons omnium actionum ad extra the actions of most men are most unlike unto God it cannot be but their Fountain hath been imbittered Neque oculos ad concupiscentias sumpsimus neque linguam ad multiloquium nor our ears to hear evil words nor our belly for the sins of the belly nor our hands for violence nor our feet ad vagam vitam nor was the spirit implanted in us that it should be insidiarum fraudum iniquarum cogitationum formator Tertul. de Spectaculis chap. 2. This justly reproves too many of us who though our words thoughts and actions be evil and sinful which cannot be denied yet we will alledge for our selves that our hearts are not so Thus we have heard many plead for themselves though they live so and so though their actions as they will confess be full of infirmities yea they will say that they sin in every thing they think speak or do yet they will add they have as good an heart to God-ward as the best Lasciva est nobis pagina vita proba How can that possibly be if the thoughts words and actions be evil for out of the heart proceed evil thoughts And an evil man out of the evil treasure of his heart bringeth forth evil things if the things be evil which proceed from the evil heart the heart is also evil out of which they proceed But the heart is deceitful above all things and suggests excuses and plausible reasons for vain words and thoughts yea and actions also for the thoughts are unruly but where is the fault Ecclus. 25.24 25 26. art thou set to be Lord of thy thoughts 2 Cor. 11. and yet sufferest them to gad what we read Jer. 4.14 How long shall thy vain thoughts lodge in thee This we read otherwise in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long wilt thou cause thy vain thoughts to lodge in thee The holy Spirit blames us that we suffer them to lodge in us which it would not do unless he knew that we had power to dislodge them Hence they are to be reproved who say the thoughts are free and so they make little account of them whether good or evil It 's true indeed that the thoughts ordinarily without our choice glide into our minds and hearts as the light into a room but whether these be good or evil they are not free from God's knowledge and cognizance And he judgeth the thought of foolishness to be sin Prov. 24.9 and 15.20 the thoughts of the righteous to be right Prov. 12.5 And if the Lord take cognizance of them and judge them sinful surely the sinful man is liable to punishment for them Therefore St. Peter directs Simon to pray that the thought of his heart might be forgiven him Act. 8.22 It is true indeed that the judgment of the heart and thoughts belong not unto mans judgment man cannot judge of them Consol Alas my vain thoughts lodge in me Heshbon prevails over me Mistake not thine own state poor Soul the thoughts are quick and nimble motions which it's possible may be indifferent or naturally good or if evil happily not evil to thee There is an open passage from all sensible things to the senses as they say Quodlibet visibile radiet Every thing sends forth a species or image of it self The like we may say of other objects in regard of their respective senses and the way lies as open from the senses unto the common sense and fancy and thoughts If now the thoughts be evil as injected and cast into the Soul by the evil one its evil to thee only if thou entertain it If you feed a dog he will be sure to resort to you if you beat him away and be constant and earnest in so doing he will be gone and look at you as his enemy even such are our thoughts to us as we are to them They fawn upon us as if they loved us if we give them good entertainment feed them with consent and delight in them they will abide with us and lodge with us Jer. 4. but if we beat them away with the staff of the Law as the Chalde paraphrast calls it Psal 23. they will forsake us The Lord knows the thoughts of man that they are vain Psal 24. but then follows Blessed is the man whom thou correctest O Lord. 'T is true a Dog is impudent his Epithet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameless and our thoughts they are bold and obtrude themselves upon us They were so bold so unseasonable and sawcy that they intruded into the company of the Disciples even at a time most unseasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord complains of them They came about me like bees Beelzebub is the God of Ekron 2 King 1.2 who hath his name from flyes the God of flyes as Macrobius calls him he injects and casts his evil thoughts into the souls of men which are impudent as flyes are and though you beat them away they 'l return the only way is to kill them As they say it was Domitian the Emperour's busines to kill flyes A laudable work it will be to mortifie thy vain wicked sinful thoughts Exhort Dislodge our evil thoughts they are the fountain of all evil words and evil actions which are derived from them When we go about to remove these we strike at the very root of bitterness that springing up troubles us Hebr. 12. and that which if it be suffered to grow up will soon extirpate and root up all good remaining in us Sehon is the King of the Amorites even eradication or rooting up the King of bitterness or rather of the great talkers or great thinkers or opinionated men He dwelt at Heshbon in the thoughts Numb 21. Jer. 40. it 's possible to subdue them as they subdued the Zamzummims by the same reason he perswaded them it was possible for God to subdue all the Canaanites Zamzummim is prava cogitatio Confer Deut. 2.20 21 22 23. compared with 24. Entertain Shamgar and his holy thoughts hereby the fire of love will be kindled in our souls Meditate on God and his wayes and works Hegle brought up Esther how precious are thy thoughts unto me Retire unto thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12.1 Commune with thine heart Nunquam tam benè quis exit quin sit intus manere melius When the heart is let loose and the thoughts not held in the bridle a thousand imaginations fill the soul and dispose it unto heavenly things Ezech. 8.8 Out of the heart proceed murders That which our Lord saith first comes out of the heart is of general Nature and so in good order set first all those which follow are more special and indeed effects of the first But let us enquire into the reason of our Lord's method do not the sins against the first
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
Wherefore to vindicate their just Credit with us and because the word is very ambiguous We may know that anciently there were two sorts of Wisdoms and so of Wise-men 1. The former Wisdom truly so called begins with the fear of God and is the knowledge of divine and humane things 1. Divine as of the providence of God 1. General His Government of the World by Stars and Angels 2. His special Government of Men by his Word and Spirit 2. Humane as the knowledge of Nature and the mysteries and wonders therein contained far greater than our natural Philosophy now in use will reach unto or practical Philosophy in morality and civility 2. The latter sort of wisdom falsely so called begins with the ignorance of God neglect or contempt of his Nature Word Will and Works is the knowledge of Diabolical curiosities as Witchcraft Necromancy Confederacy with unclean Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subtil way of deceiving a man's self and others by the names of God and Angels when the Devil intends nothing less Of this kind also is that sort of jugling whereby the phancy is corrupted and works truly wrought beyond the power of nature by compact with the Devil The former kind of wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Magick and tends in all kinds to the honour of God and to the preservation of mankind The latter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magick Diabolical and tends to the dishonour of God and to the ruine and destruction of mankind This is that kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom and wise-men falsely so called which God in Scripture so often by his Prophets and Apostles inveighs against Such were Pharoah's South-sayers of whom St. Paul mentions Jannes and Jambres such was Simon Magus such was Elymas the Sorcerer These two kinds of wisdom and wise-men he who confounds and takes for the same either out of ignorance or malice or both he too much wrongs and abaseth the servants of God and too much honours the servants of Sathan He that thinks I attribute too much to the former kind of wisdom and wise-men Let him inquire what the Gymnosophists in Aethiopia were the Brachmanns in India What the Babylonian and Persian Magicians and he will think I have been too sparing in their commendation Those were four Schools of wise-men famous throughout the World and of them were these wise-men who move the Question in the Text. The Wise-men of the East as they exceeded all the World besides in other wisdom and knowledge so in Astronomy and Astrology whence they are thought by some to be called Magi of Magog one of the Cities of note in Asia famous for that Science And therefore Magog is thought to have the name in the Hebrew because from the House-tops so Gog signifieth which were wont anciently to be made plain and flat Bouldal the Eccles ante legem they were wont to contemplate and behold the Stars and Motions of the Heavens and thence to praise God in his Works Of this profession though not of this City were these Magi in my Text who being inwardly guided by the Law unto Christ and outwardly instructed by the Prophecies of Balaam and the Sibyls touching the birth of Christ the time of it and the place in general and the Star that should declare it and now observing the Expanse exorbitant and a Star supernumerary they concluded That the King of the Jews was born and this was his Star And therefore they came to worship That 's the second reason Such wise-men they were as knew God and the invisible things of God being clearly seen and understood from the Creation of the World by the things that are made as his eternal Power and Godhead And thus knowing God they glorified him as God Rom. 1.19 20 21. Such as were not hearers of the Law but doers of it Such as having not the law were a law unto themselves shewing the work of the law written in their hearts Rom. 2.14 15. Such as were faithful in little and therefore God imperted more unto them according to that general and never failing Rule Habenti dabitur To him that hath that is useth what knowledge grace or strength he hath to him shall more be given Yea to such a plerophory and full perswasion of divine truth they attained that they made not Question whether Christ were born the King of the Jews or no That they took for granted but asked where he was born But how come they so confident They saw his Star in the East there 's the Reason But is it satisfactory It necessarily supposeth these Questions 1. How knew they him 2. How was this Star his 3. How knew they this Star was his 4. From what part of the East came they when they saw this Star For explication of this Reason it 's necessary we satisfie these Questions 1. How knew they him who was their Tutour or Counsellour They had two sorts of Counsellours 1. One Inward That was God the Father They kept his Law and his Law was their Schoolmaster unto Christ Gal. 3.24 They ordered their conversation aright and God shewed them his salvation Psal 50. last 2. They had outward Counsellours both Balaam's Prophecie who came out of the East out of Chaldea Numb 23.7 and his Prophecie was well known there A most Ancient Prophecie of Christ and the Star in my Text Numb 24.17 There shall come a Star out of Jacob and a Scepter shall rise out of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Star shall go or hath gone on toward the way a word fitted to the office of the Star The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the first acception signifieth a young tender plant even that tender plant that sucker that shoot that Springet of Righteousness as the Prophet calls him Esai 11.1 But for proof see Jerem. 23.5 and 33.14 The LXX turn that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the V. Lat. Homo even the man Christ Jesus He should rise out of Israel and v. 19. Out of Jacob shall come he that shall have Dominion Dan. 7.14 This Prophecie of Balaam 't is probable they knew and the man that should have Dominion even he that should be born King of the Jews This was one of their Counsellours Another kind of Counsellours they had The Sibyls though some learned men undervalue their Authority and their Oracles And the word Sibylla according to the Aeolick or rather Dorick Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Counsel of God Ten of these there were famous throughout the World all of them Magae or Prophetesses and all of them prophesied most plainly of Christ As the Cumana Sibylla in the time of Tarquinius Priscus whose known Prophecie was of these Times Magnus ab integro Seclorum nascitur ordo Jam redit Virgo redeunt Saturnia regna Jam nova progenies Coelo dimittitur alto But more manifestly Sibylla Erithrea to this effect That in the last dayes
〈◊〉 our Translators render by the word false in the ninth Commandment Deut. 5.20 with Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and Hos 10.4 swearing falsly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what we commonly understand by taking God's name in vain a light rash and unadvised kind of swearing it is much otherwise and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain is to be enlarged to falshood and lying and so to false swearing or forswearing yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn vain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying There shall be no more any vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezec. 12.24 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision The like we have chap. 13.6 7 8 9. Hos 12.9 Howbeit he who swears what is indeed false he is not presently said to be a perjured person or to forswear himself unless he swear knowingly what is false with a purpose to deceive as he is not said to lie who speaks ignorantly what is false and untrue unless he know the thing which he speaks to be false and untrue yet speaks what is contrary to the thing and to his own mind for whereas truth is either in the things themselves as in their foundation and ground or else in the understanding as in their subject or in the speech as in the sign and expression of it surely truth and falshood in regard of converse with men is more properly in the mind and understanding than in the things themselves and speech of them so that if the mind and understanding be deceived and thereby the mans speech the interpreter of his mind and thoughts declare what is false according to the errour of his mind yet cannot he be said to be a liar because he thinks what he speaks nor can he be said to be a perjured or forsworn person although he swear what is false he swears according to his deceiv'd mind But when the mind and understanding is rightly informed yet the man speaking or swearing misinterpets his own mind to deceive another such an one is a liar and a perjured person Reason 1. As true swearing by the Name of God is to the honour of God which is the God of truth and knows the secrets of our hearts so to forswear is to God's dishonour where knowledge of secrets is taken from him and power to punish Lev. 19.12 2. It 's contrary to the profession of God's people for whereas every Nation walks in the Name of its God Mich. 4.5 and whatever the people of God do or say it ought to be said and done in the name of our God to forswear is contrary to the Name of our God who is the God of truth 3. Forswearing is contrary to the Image of God wherein the man was made namely in Righteousness and holiness of truth now forswearing is directly opposite unto truth Obser 1. Our Lord supposeth and the Law here implies That a man may swear provided that he sware truly but this will require a larger discourse and that proper to our Lord's Exposition of this Commandment Obser 2. The Lord requires that we swear not vainly nor falsly Obser 3. The Lord requires that his people be true men it is the title that the Sons of Jacob give to themselves Gen. We are true men See Notes on Esay 65.16 Obser 4. Take notice from hence what kind of swearing is forbidden in the Old Testament surely the vain and false swearing Lev. 19.12 Jer. 7.9 of that swearing the Prophet Hosea is to be understood to complain Hos 4.2 by swearing and lying they are coupled together Every one that sweareth shall be cut off Zach. 5.3 What kind of swearing is that it follows in the next verse It shall enter into the house of him that sweareth falsly by my Name v. 4. of this kind of swearers speaks Malach 3.5 false swearers for surely the merciful God graciously connived for a season at the Jews swearing so they sware not falsly by his name And therefore it is not said Thou shalt not swear but thou shalt not forswear that is swear falsly or vainly by the Name of God and that was a permission for the time and the reason was they lived among the Nations and therefore whereas all people walked every one in the Name of his God Mich. 4.3 The Lord condescended to be accounted as a Topical God for a time lest this people being mingled among the Nations should learn their works and swear by other Gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the ways of my people to swear by my Name the Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people We live mixt one among another and every one endeavours to assimilate another and render him like unto himself O that every one so far as he hath attained would endeavour to render another like to God Obser Hence it appears that they who themselves are great enemies to swearing cursing blaspheming may yet themselves be perjured and forsworn men whose name do they bear do they bear the name of the God of truth righteousness judgment in whose name do they walk Mich. 4.5 surely according to the name they bear and that name wherein they walk such they are unto God let them pretend otherwise what they will Jer. 5.2 2 Tim. 3.1 2. if a man walk in pride Leviathan is his God if in covetousness Mammon is his God He professeth you will say the true God Ad populum phaleras in what God doth he live in whose name doth he walk if he have any other than the God of Israel for his God he swears falsly Jer. 5.2 Mysticé Surely there is a secret kind of perjury or close way of false swearing and forswearing What do we commonly understand by taking God's name in vain but vain and false swearing what else do they who pretend to bear the name of the only true God yet really and truly bear the names of false Gods and so swear vainly and falsly Zeph. 1.5 The Prophet complains of those who worship and swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord yet swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bear the name of the Lord in an outward profession mean time they are in Malcham they lead their life according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Malcham signifieth their King their Prince that rules in them Some say it was Saturn others the Sun others a Constellation as Acts 7.42 God gave them up to worship the host of Heaven indeed however they were called by many names yet Molech Malcham Milcham all was one and the
sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it so that it cannot be denied but that the sense fancy and understanding of flesh and blood may ken and pry far and reveal much of Divine Truth yea see farther than some others who are spiritually minded Thus John 11.50 Caiphas saw it was necessary that Christ should dye which Mat. 16.22 St. Peter saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and through perfection of the act 1. Not extensively because there is yet a veil and covering upon the object which they see So that albeit they see far into Divine matters yet not unto the end of the things they see saith the Apostle 2 Cor. 3.13 Col. 2.18 Their sight is bounded with a shadow so that seeing they see not somewhat they see that is true yet they see not the utmost truth of what they see for who more skilful in the Letter of Moses's Law than the Scribes and Pharisees yet they believed not in Moses's Law saith our Saviour and proves it because they believed not in him who is the end of the Law saith the Apostle understanding neither what they say nor whereof they affirm 1. Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act for there must be not only Vrim but Thummim also in the breast-plate not illumination only but integrity of life also in him who reveals Divine Truth and therefore knowledge in the Scripture notion is then thorow and perfect when it is terminated upon the heart and Revelation is then thorow and perfect when it proceeds from the heart according to that true Rule That the heart is the term of all actions from without and the fountain of all actions from within whether they be words or deeds Thus the true Knowledge and Wisdom which is the ground of Revelation is affective and experimental and effective whence it is that Knowledge and Wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of Knowledge the Lord Jer. 22.16 speaks to Jehojachim Did not thy Father do judgment and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Such is not the Knowledge and Revelation of flesh and blood it 's not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or rather but as leaden pipes they convey or derive the water of Life through them to others but drink not of it So Posts and Carriers convey mysteries of State but are not privy to them Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the Kingdom of God The pe◠of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremiah ch 8 9. yea though what they said was true yet as they said it it was false not true for though they say the Lord liveth they swear falsly saith the same Prophet Chap. 5.1 2. and therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity for no man can say That Jesus is the Lord but from the Holy Ghost Thus did St. John That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life That which we have seen and heard declare we unto you Seeing therefore the Revelations of flesh and blood extend not unto the true end nor proceed from the true beginning they are in Gods account as null Obser 1. This shews the reason why there are so few true Disciples of Christ Confer Notes in Mark 4.11 Obser 2. See the vain and fruitless labour of flesh and blood See Notes ut ante Mark 4.11 Repreh But O the boldness and presumption of flesh and blood how impudently dare many proud and foolish men who know nothing but dote about questions and strifes of words yet how impudently dare they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adventure to intrude into the things they have not seen vainly puft up by their fleshly mind yea out of the corrupt principles of carnal wisdom or a conceit of deep knowledge of the Scriptures either their own or hear-sayes and taken upon trust from others they presume to judge of spiritual things and out of darkness to declare the light and pronounce definitively of Gods truth which they mean time hold captive in iniquity Thus man would be wise though Adam be born like the wild Asses Colt Joh. 11.12 But happy were it for them and for the Church of God if their presumptuous folly proceeded no further but their prophane bablings encrease to more ungodliness and their word eats like a Gangrene and spreads it self to the perversion of unstable souls for whereas the Gospel of Christ is a Gospel of peace and unto Shilo the people ought to be gathered according to which St. Paul adjures the Thessalonians by our gathering together unto Christ 2 Thes 2.1 The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms all differing among themselves and from the Truth which yet the Leaders of every Sect undertake to reveal to men every one adorning and admiring the Fathers of their several Factions as the Samaritanes honoured Simon Magus for the great Power of God because for a long time he had bewitched them with Sorceries And because they know that Christ is not divided every Sect monopolizeth and appropriates Christ intirely to it self Whence are those seditious voices Here is Christ and there is Christ He is in the desart say some nay say others He is in the secret Chamber nay others of late say He hath forsaken the known world Luk. 17.21 And according to Daniel's Prophesie of our times Dan. 12.4 Many run to and fro and knowledge is much encreased And every Sect must be the True Church and therefore every Sect to other must be a false Church and therefore every one is embittered against every one hateful one to other and hating one another and hence come wars and fightings among us Well therefore might the Wise Man say Quid nequius quam quod excogitavit caro sanguis There is nothing more wicked than what flesh and blood hath devised Beloved there
is not any one cause of all the mischiefs in the Christian world greater than this and I pray God that we one way or other be not guilty of it that the spawns and issues of opinionated flesh and blood are commended unto the credulous multitude as the Expositions and Revelations of Gods Truth and thundered out with such Authority bold earthly spirits as if they came from the third Heaven Alas they consider not that the carnal eye hath not seen nor the carnal ear heard these things nor have they entred into the heart of man or flesh and blood But God reveals them by his spirit 1 Cor. 2.9 Flesh and blood hath not revealed them but my Father which is in Heaven That 's the next point Our Father which is in Heaven he hath revealed Christ He it is that removes the veils propounds the object enlightens the eyes of our understandings and so manifests and reveals Christ unto us 1. He removes two kinds of veils both that which is upon Christ and that which is upon us 1. That which is upon Christ is the veil of types and figures and ceremonial shadows both in the Old Testament and in the New saith the ordinary Gloss Thus the New Moons Holy dayes and Sabbath dayes were shadows but the Body is Christ And therefore as the shadow vanisheth at the presence of the Body this veil of Ceremonies is done away in Christ saith St. Paul So 2. Is the veil upon us which is manifold but two principally whereof the one we draw upon our minds the other upon our hearts 1. That upon our minds is the veil of Knowledge falsly so called this veil was meant by Gog which signifieth a Covering and accordingly the Holy Ghost makes use of it Ezec. 38. where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the Land a cloud a veil of false notions and misunderstandings of spiritual things saith St. Hierom which hath covered all the world And since there are many Anti-Christs this is one and a great one a veil upon the mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling part that rules all the world a covering cast over all people and a veil which is spread over all Nations and this veil the Lord promiseth to remove in these last dayes Esay 25.7 2. Yea and that other veil Obstinacy and Unbelief upon the heart for when the heart shall turn unto the Lord the veil shall be taken away These veils removed God reveals his Son but where where else but within us Christ formed in you saith St. Paul There is one in you whom ye know not saith St. John and say not here or there for the Kingdom of Heaven is within you saith our Saviour Thus St. Paul assures the Galatians in the first of that Epistle that these two veils of Ceremonies and types in the Jews Religion and false Knowledge Obstinacy and Unbelief being removed vers 13 14. It pleased God saith he to reveal his Son in me vers 15 16. But to what purpose is either the removing of the veils or the propounding of this glorious object unless there be a light to illustrate it and eyes to see it therefore Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of his Fathers Glory Heb. 1. 2. That light that enlightens the Gentiles the Nations as it is in Simeons nunc dimittis A light to those that sate in darkness and were covered with the veils so much the Greek words imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A light for the Revelation or uncovering of the Gentiles Thus God illustrates the object and so he illuminates the eyes of our understandings for the seeing eye God hath made saith Solomon and that sight of the seeing eye which is Faith is Gods gift saith the Apostle Eph. 2. and this Faith God reveals Gal. 3.23 all which being done by God the Father He may be truly said to reveal Christ his Son and well he may for Reason The Reason is evident The Father of our Lord Jesus Christ is the Father of Lights whether they be sight imagination thought understanding or some faculty Light above them all as Plato numbers them And this Light is the Son of God that Light of Light as we confess in the Nicene Creed yet is not the Revelation of this Light unto men Natural as the Emanation or Generation of it is from the Father for St. James who calls him the Father of Lights saith That every good and perfect gift and therefore Christ the best and most perfect gift descends from him And our Saviour Joh. 4. calls himself Gods gift As Socrates said he was Gods gift unto the Athenians and every Holy Man is Gods gift unto those men among whom he lives And therefore since nothing is more free than gift the Father is a free and voluntary agent in the Revelation of his Son so saith the Son expresly No man knows the Son but the Father and he to whom the Father will reveal him Doubt Yet we cannot but hence take notice of a doubt how it can be true that the Father reveals the Son since the Son is said to reveal the Father Mat. 11.27 It 's a question moved by some of the Ancients who resolve it by mutual Relation but surely the mutual and interchangeable Revelation of the Father and the Son hath more difficulty in it than can be expedite by the knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that ye may the better understand ye may he pleased to consider with me God the Fathers method and way of revealing his Son and God the Sons way of revealing the Father unto men which I suppose is not so usually observed and laid to heart as it neerly concerns us as it is frequently set down in the Old and New Testament but more specially and plainly in that common term of both Mal. 4. Where God the Father having promised to reveal Christ the Son of Righteousness vers 2. before he reveals him he requires That we remember the Law of Moses already revealed vers 4. and vers 5. he promiseth first to send Elijah Now by the Law is the knowledge of sin and Elijah which is John the Baptist saith our Saviour he baptizeth with the baptism of repentance for the remission of sins saying unto the people That they should believe in him who should come after him Christ Jesus Act. 19.4 and 20 21. whom he calls the Lamb of God that takes away the sins of the world and of them he requires amendment of life And this Forerunner having prepared the Lords way Then the glory of the Lord shall be revealed and all flesh shall see it together saith the Prophet Esay 40.5 and the Evangelist Luk. 3.6 and shews unto such the true Jesus Psal 50. last And thus we understand That no man comes unto the Son but whom the Father thus draws unto him and unto these the Son manifests and reveals himself Joh. 14.21 And unto these the
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
〈◊〉 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great Commandment And the second is like unto it Thou shalt love thy neighbour as thy self THis Text is of so large a comprehension whether we respect 1. The vast latitude and extension of the object God and our Neighbour or 2. The vehement intention of the Act and manner of it loving of God with all our heart with all our soul and with all our mind c. That I may well despair of handling it so fully as I ought yet because the whole duty of man is contained in it and whatsoever hath been heretofore delivered and can be said hereafter it s all virtually contained in this and must be built upon this foundation let us crowd at least as much as we can into the compass of the time allotted and what we shall now fall short of The like Text hereafter may give occasion to supply It 's our Saviours answer to the Pharisee's question touching the great Commandment containing the Two precepts of Charity and Love to God and to our Neighbour 2. The order of these Two precepts First and Second In the first of these there is contained The Precept it self Thou shalt love the Lord thy God The eminency of it This is the great Commandment In the Precept it self there is the Object to be loved Act commanded to be exercised about that object 1. The object to be loved The Lord thy God 2. The Act commanded to be exercised about it which is adorned by the extension of parts the heart the soul the mind by the intension of degrees all the heart all the soul all the mind It is not my purpose to deal with this or any other Text in this topical method nor to extract all Divine Truths out of it which it would afford us but for our more expedite proceeding to handle it in this order 1. We ought to love the Lord our God with all our heart with all our soul and with all our mind 2. This is the first and great Commandment 3. We ought to love our Neighbour as our selves 4. This is the Second Commandment like unto the First 1. We ought to love the Lord our God c. Because there are that are called Gods many and Lords many 1 Cor. 8. and so God may seem a Name Appellative we must know as the Apostle goes on That to us there is but one God And therefore Macrobius saith That the name of the Syrians he meant the Jews God was Achad that is one only as our Saviour speaks more fully in the parallel Evangelist Mar. 12.29 30. As a Preface to this Commandment Hear O Israel the Lord thy God is one Lord and that God is that one Spiritual Simple Infinite Eternal Immutable essence which is here called by his proper Name the Lord For that which is here turned the Lord as if it were an Appellative or common Name is in the Original Deut. 6.5 whence our Saviour quotes it Jehovah which the LXX whose words St. Matthew here useth turns almost every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the like Original in the Greek signifying to be So that Jehovah and Jah is used often in the Psalms and El Jah in the third of Exodus and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all signifie the essence nature or being of God From participation of this essence we must not exclude the Son of God and the Holy Spirit to whom the Name Jehovah also belongs Esay 6.10 with Joh. 12.40 and Act. 28.26 as Faith in God the Son Joh. 14.1 So Love vers 15. who is here in particular reference unto thee and called thy God Not to name all the interest that God hath in his People this right he hath to thee who ever thou art the right of Creation Preservation and Covenant and therefore thine This thy God thou art commanded here to love what 's that It may be considered Affectu and Effectu 1. In Affectu 't is complacentia in bono and appetitus unionis cum bono adhaesio ad bonum as here a pleasing our selves in God a desire of union with God a cleaving unto God which fire once truly kindled never wants effect 2. Which is an unweariable meditation and earnest longing after God which sets all the powers and faculties of the Soul and parts of the body a work to assimilate conform and unite the whole man unto God to dislike all other things comparatively to suffer any thing for the party loved to prefer him and the doing of his will before our selves and all the world coming in competition with him For to love the Lord our God is no remiss no 〈◊〉 thing or perfunctory act but to be performed without all measure or if it have a measure 't is modus sine modo saith St. Bernard a measure beyond all measure with all the heart with all the soul with all the mind To distinguish these Three accurately I conceive to be very difficult for in Scripture the properties and acts of the one are sometimes given to the other and both are common with the third So the heart is taken for the Soul St. Jam. 4.8 purifie your hearts ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye men of a double soul and the LXX very often turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul And in the sence of the Text Hezekiah sought the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his heart the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his soul 2 Chron. 31.21 The heart is also taken for the mind God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise in heart The LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise in mind Job 9.4 So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Original used to signifie the Soul is sometimes turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 2.10 When wisdom enters into thine heart and knowledge is pleasant to thy Soul So also is the mind for what 's more ordinary than to read those Acts which we account proper to the mind to be given to the heart as to think reason and understand for so we find 1. Thoughts given to the heart Luk. 2.35 That the thoughts of many hearts may be reveiled And 2. Reason Mar. 2.6 The Scribes reasoning in their hearts And 3. Understanding Mat. 13.15 This Peoples heart is waxed gross lest they should understand with their heart So that it is no marvel though the Fathers differ among themselves touching the acurate distinction of these words since the Scripture it self useth them promiscuously But if we will needs have somewhat a more particular and distinct knowledge of them which I confess is most satisfactory The Scripture gives Wisdom and Understanding most what unto the heart according to the forenamed places and 1 King 3.9 12. Give thy Servant
an understanding heart And Prov. 2.2 Apply thine heart to Vnderstanding When Wisdom shall enter into thine heart vers 19. The reason is because God accounts not that Wisdom and Understanding which swims idly in the brain but that which is terminated and is effectual in the heart and therefore as we understand with the heart so also we believe with it saith St. Paul Rom. 10.10 and imagine with it Luk. 1.51 scattered in the imagination of their hearts And remember with it Numb 15.40 that ye seek not after your own heart that ye may remember and do my Commandments But beside these apprehensive faculties and their acts the actions also of the Will are attributed unto the heart as Exod. 25.2 And every man that brings an offering willingly with his heart a willing heart 35.5.21 26 29. So are the Affections also as Desire Psal 10.3 The wicked boasteth of his hearts desire Joy Eccles 11.9 Let thy heart cheer thee and sorrow Eccles 11.10 remove sorrow from thine heart and the rest hitherto referr the thoughts and purposes of the heart Jer. 30.24 and in a word all the issues of Life Prov. 4.23 So that what 's now left for the Soul I answer all these Faculties of Understanding Will and Affections are quoad radicem or radically and originally in the Soul and therefore sometimes attributed unto it Thus the Soul is taken for all that is within us Psal 103.1 though these faculties be all in Scripture given unto the heart either as to the term or fountain or subject of them More specially the Soul is taken for the Will Psal 27.12 Deliver me not over unto the Will of mine enemies Hebrew the Soul Joseph was to bind Pharoahs Princes at his pleasure Hebr. at his Soul Ezech. 16.27 I have delivered thee unto the Will of them that hate thee Hebr. Soul As for the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth properly Reasoning or Discoursing whereby we prepare matter for the Will and Affections of the heart to work upon instead of which word in the parallel Evangelist the Scribe useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstanding or Consideration Thus the love of God must be shed abroad in our hearts and spread it self extensively over the whole inward man And that it may be as intensively both in the outward and inward man St. Mark and St. Luke add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omni valdè tuo with all the virtue power and strength of all these nay with all the redundancy and vehemency of all our power and strength of all our heart of all our soul and all our mind But because it behoves us to perform all righteousness as well outward as inward and we must love not only in heart and word but in the deed also The Chaldee Paraphrast turns it with all thy substance or wealth according to that of the wise man Prov. 3. So that by this time we may conceive what our duty is and what the Lord our God requires of us what else but to employ all our thoughts all our reasonings all our understandings all our imaginations all our memories in the diligent enquiry after and meditation upon the most amiable and lovely nature wayes and works of the Lord our God To will to affect to desire nothing else but God and the doing of his will and that which is for Gods sake or in order unto God and all this with all our vehemency with all our power with all our strength of all our heart of all our soul of all our mind such strength as a man extreamly hungry and thirsty would use for the procuring himself meat and drink to satisfie his hunger and thirst which we ought to put forth in our hunger and thirst after righteousness such strength as he that runs a race would put forth for the winning of the prize such we ought for the obtaining of the incorruptible Crown And this is to love the Lord with all our might and with all that is within us as the Prophet David speaks Psal 103. And when we thus love the Lord our God with all that is within us it cannot be but that all that is without us must needs follow and all be wholly taken up with the same love of God that we love him with all our substance with all our wealth with all we have with all our whole life such strength as a Soldier would put forth to conquer his enemy save his life and gain a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we ought to be thus rooted and grounded in love and that there is such a breadth and length and depth and height of it will appear by many places of Scripture enjoyning it in the same amplitude and unmeasurable measure as we may see in the parallel places Deut. 10.12 and 30.6 2 King 23.3 and other like So also by such Divine Testimonies as import a not loving or hatred of God when any of our love is bestowed upon the Creature without God To which purpose is that speech of our Saviour Luk. 16.13 No servant can serve two masters for either he shall hate the one and love the other or else shall lean to the one and despise the other Hence it is that St. John saith That he that loves the world the love of the Father is not in him 1 Joh. 2. Hence St. James calls such as love the world and yet by all means pretend the love of God Adulterers and Adulteresses because the love or friendship of the world is enmity against God It is impossible that the soul of man should be one and the same with contrary things si adhaeret pulveri fieri non potest ut adhaereat Deo Psal 119. part 4.1 If we mind earthly things our God is our belly Phil. 3. our belly cleaveth unto the ground If heavenly things the true God is our God and we cleave to him In Gods account therefore we cannot be said to love him at all unless we love him with all our heart The Roman Senate had a good mind to have allowed the Lord Jesus Christ a place in their Pantheon but they were assured he would be worshipped either alone or not at all The stream of affections and whole bent of the heart and soul can be but one way at once Observ 1. Whence follows that God requires not only a bare speculative knowledge of himself for that a man may have and yet remain still a most ungodly man if he have no more than a speculative knowledge of God for as a man may know what is virtue and vice justice and injustice truth and falshood and yet he cannot according to that knowledge be said to be virtuous or vicious unless he have the love of virtue or vice justice or injustice truth or falshood so a man may know much of God and his Nature yet cannot truly be said to
the giving of their Being and what ever conduceth not only unto the maintenance of their Being but also to their well or better Being For he gives to all life and breath and all things He gives his rain from Heaven and fruitful seasons filling their hearts with food and gladness that they may seek the Lord if haply they may feel after him and find him Act. 14. and 17. That which more nearly conduceth hereunto is the knowledge who is the Donor of this knowledge this teaching who is the teacher of these divine Mysteries for this is a point of wisdom saith the wise man to know whose gift wisdom is Wisd 8.21 which leads us to the Author of Wisdom the Reveiler of these Mysteries the Giver of this Knowledge whether we respect 1. The Gift it self and that either generally for a man can receive nothing except it be given him from Heaven i. e. from God or specially for the gift of knowledge for so every good and perfect gift comes from above and descends from the Father of lights i. e. from God Or 2. The Persons who receive this Gift for so God gives unto the man that is good in his sight wisdom and knowledge Eccles 2.26 Or 3. The Fountain whence this wisdom and knowledge is derived the wisdom that is above the Wisdom of the only wise God 1 Tim. 1.17 4. The Power of that only Potentate 1 Tim. 6.15 for 't is a work of divine Power to cast down imaginations and every high thing that exalts it self against the knowledge of God 2 Cor. 10.5 And therefore Daniel having perceived the knowledge of a mystery referrs the gift to the Wisdom and Power of God Thou hast given me wisdom and might and hast made known unto us the Kings matter Dan. 2.23 5. 'T is a work of Gods grace and goodness and hitherto St. Paul referrs the knowledge of a Mystery According to the riches of his grace he hath abounded toward us in all wisdom and prudence having made known unto us the mystery of his will according to his good pleasure Eph. 1.7 8 9. Of him the All-wise All-powerful and Gracious God it is given to the Disciples to know the Mysteries of the Kingdom of God Whence if any expect I should observe a fatal Necessity in Gods dispensing the Mysteries of Salvation and of his heavenly Kingdom St Chrysostome will not give me lieve to make any such Collection his words on Matth. 13.11 are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance or casualty but that he might shew that evil men are the cause of their own ignorance and that the knowledge of divine mysteries is the gift of God That 's the third point 2. It is given unto them whence it follows that it is not their due they cannot challenge it by right stricto jure upon terms of commutative Justice No saith St. Paul we have received not the Spirit of the world but the Spirit which is of God that men may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are given unto us not for our merits sake but of Gods grace or as the words are well rendred in our last Translation that we may know the things that are freely given us of God 1 Cor. 2.12 Which I desire you the rather to take notice of because under that name there lies hid sometimes I hope rather through weakness enough of the Hearer than any intention of the Speaker a deadly snare which may entrap and destroy the soul For although I willingly grant that whatever good befals us is of free gift and of Gods Grace and I utterly disown that point of Popish Opinion of merit and desert of any good thing at Gods hand yet I find that under the pretence of free Grace many there are who take occasion to be over free licentious and graceless for out of a strong imagination which they call Faith they conceive that all things are done to their hands that all knowledge of all mysteries is freely given to them that the Law is fulfilled for them that Christ hath suffered is dead and buryed and risen again and ascended up to heaven and all these for them though they mean time live not according to the Law nor are dead with Christ nor buried with him nor rise nor ascend with him Thus while men out of an imagination of knowledge promise themselves liberty they live licentiously and become the servants of corruption Resolve this into the Principles of it it will be found to be Self-love not Self-denial Observe what a man may take pains for Lex scripta non oscitantibus sed vigilantibus we must not gape like an Oyster for holy things yet it 's the gift of God So saith the Wise man Eccles 7.3.13 That every man should eat and drink and enjoy the good of all his labour it is the gift of God and 5.19 Every man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and rejoice in his labour it is the gift of God There is a labour required of us for the meat that endures unto the everlasting life Joh. 6.27 The inhabitants of the Island called Baleares were wont to sling down their meat from an high Beam before they got it but yet their meat was lodged their by their Fathers Though we labour for the heavenly food yet it 's the gift of our heavenly Father Great is the labour of Self-denyal and Patience before we can be Disciples Though it be the Apostles Rule That if a man labour not he shall not eat when he hath labour'd that he hath what to eat it 's the gift of God And therefore when we have our bread before us we yet pray to our Father which is in heaven that he would give us our daily bread Thus though St. Peter call upon us save your selves and St. Paul exhorts us to work out our salvation with fear and trembling yet by grace we are saved through faith and that not of our selves it is the gift of God Eph. 2.8 3. And as there is no plea for merit so no ground for priding of our selves in the knowledge of the deepest mysteries knowledge swells and puffs up But if we duly consider the Expostulation of St. Paul 1 Cor. 4.7 Who makes thee to differ from another and what hast thou that thou hast not received And if thou hast received it why shouldst thou glory as if thou hadst not received it The due consideration of this pricks the tumour of the Soul and lays all flat and level God is the free dispenser and disposer of his own gifts for wisdom and knowledge is given by the Spirit of God to every one who distributes to every one according as he will 1 Cor. 12. Yet how free soever this gift is yet it is not
28.12 Where saith he is wisdom found and where is the place of understanding man knoweth not the place thereof nor is it to be found in the Land of the Living i. e. in the Land of proud men who sin in their life as the Chaldee Paraphrast turns it vers 22. destruction and death i. e. death and sin say we have heard the fame thereof with our ears at length he concludes vers 28. Behold the fear of the Lord is wisdom and to depart from evil is understanding Dan. 9.13 Rom. 12.2 This wisdom is daily more and more reveiled by our daily mortification by our daily dying unto sin for when we mortifie our members that are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry When we put off the mortal garment of anger wrath malice blasphemy filthy communication lying and the like then we put on the New Man which is renewed in Knowledge Col. 3. For as at the death of Christ the veil of the Temple was rent from the top to the bottom and the SANCTVM SANCTORVM appeared so at our conformity unto the death of Christ Aperta est nobis intelligentia Scripturae magna parva Sacramenta sunt manifestata Hug. in Mat. 27. That 's the first veil velamen peccatorum the veil of sin to be removed from our hearts the second is velamen carnalis cogitationis de carne Christi the veil of carnal conceits and imaginations of Christ according to the flesh to be removed from our minds under which are hidden in his Deity the treasures of Wisdom and Knowledge This hath been found to be a cause by accident of that which excludes per se out of the School of Christ for thus whiles the Jews gazed only upon Christs humanity they lost the knowledge of his Deity Examples are obvious Joh. 6.8 Such carnal conceits of Christ produce no other than carnal affections thus too mâ—ny reason in effect at this solemn feast of our Lords incarnation now drawing on Christ was at this time born 't is Christmass therefore let us sit down to eat and to drink and rise up to play or rather let us sit down to eat and to drink and sit up all night at play whereas were our Meditations fixt upon his Deity God would make known unto us what is the riches of the glory of this mystery which is Christ in us Col. 1.27 yea we would earnestly desire that Christ might be conceived formed and born in us Gal. 4.19 For know ye not that Christ Jesus is in us except we be reprobates 2 Cor. 13. Hence it is that our Saviour takes us off from carnal thoughts of himself The flesh saith he profits nothing Joh. 6. And it is expedient for you that I go away for if I go not away the Comforter will not come unto you We must first be weaned from carnal thoughts and then the Spirit will teach us spiritual understanding Quem docebit scientiam quem intelligere faciet auditum ablectatos à lacte avulsos ab uberibus Isa 28. If I go away saith our Saviour I will send the Comforter or Teacher unto you who shall lead you into all Truth for Nisi carnis presentia subtrahatur spiritualem gratiae plenitudinem mens occupata non admittit saith St. Bernard These veils removed we must then humbly and obediently search the Scriptures which are able to make us wise unto Salvation we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search them as he that digs in a Mine searches the hidden treasures we must pray for wisdom to the Author of it Jam. 1. So we shall be no longer without but be able to understand a Proverb and the interpretation the words of the wise and their dark sayings Prov. 1.6 For if thou cryest after knowledge and liftest up thy voice for understanding if thou seek her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord for the Lord giveth wisdom out of his mouth cometh knowledge and understanding And then what remains but that in an holy life and godly conversation we glorifie the great reveiler of Divine mysteries for herein is my Father glorified saith the Son that ye bring forth much fruit so shall ye become my Disciples Joh. 15. And if these things be in you and abound ye shall neither be idle nor unfruitful in the acknowledging of our Lord and Saviour Jesus Christ for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord Jesus Christ 2 Pet. 1.5 8 and 11. Thus Daniel prayed for the Revelation of a Mystery obtained it and then praised God Dan. 2. And because it is his gift to know that he is the giver of wisdom saith the wise man and that it is he that giveth us means to attain unto the knowledge of Divine Mysteries Let us praise and bless and glorifie his Holy Name in all these Gratias agamus Domino pro fundatoribus benefactoribus nostris benedictus in illis sit deus noster qui creavit Coelum terram Now unto the King Eternal Immortal Invisible the only wise God be honour and glory for ever and ever Amen More NOTES and OBSERVATIONS on MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe same reasons which moved me first to make choice of this Argument the common desire of Knowledge especially the knowledge of Mysteries fit for a learned Auditory such as this is The listening after News the greatest trade that 's driven at this day especially touching matters of State when every man is or would be a Statesman the secrets and mysteries of a Kingdom such as this Text holds forth And very seasonable it is now when the Lord is shaking all the Kingdoms of the Earth to speak of such a Kingdom as cannot be shaken Hebr. 12.28 These reasons I say which moved me not long since to make choice of this Theme for this place the same perswade me to continue it Ye may perceive I have not so much changed that Text in Mat. 13.11 as only taken the parallel thereunto and this I have done only for Explications sake for we have in this the very same Divine Truths which are in that only which is the benefit and excellency of parallel Scriptures they are by the parallel more clearly opened and explained I shall but remind you of them and so proceed where I then left 1. God hath his kingdom the kingdom of God 2. There is a mystery or there are mysteries of the kingdom of God 3. The Disciples know these mysteries 4. It is given to them to know them 5. To those who are without all things are in parables 6. Vnto the Disciples it is given but to those that are without all things are in parables I dispatched the
two first and entred upon the third which being prevented I could little more than name it is of greater moment than so slightly to be passed over Herein let us enquire 1. What it is to know these mysteries 2. Who are the true Disciples who are said to know them 1. What is it to know these mysteries Verba sensus innuunt affectum they imply affection and effect a suitable affection and action answerable to the knowledge not a speculative and historical hear-say but a tactual approbative and experimental knowledge that which our hands have handled of the word of life 1 Joh. 1.1 whom we feel whom we know to be true that which we savour relish taste and have a share in Taste and see if ye have tasted that the Lord is gracious 1 Pet. 2.3 As the old Etymologist Sapientia est sapida scientia Wisdom is a savoury knowledge such is the affection and such is the action the Prophet Jeremy 22.16 defines it by doing justice and judgement the whole duty of man was not this to know me This is not every mans work this is the proper work of Disciples and what are they We find that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have first been humbled and cast down Isa 6.5 Wo is me for I am undone saith the Prophet This humiliation made way for purging and illumination which followeth in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread Thus Paul must be first cast down then directed to Ananias and then immediately taught of God for with the lowly there is wisdom saith the wise man and therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy Laws Here Yet is a Supplement as if smallness and littleness and despicableness were a repugnancy to the learning of Gods Lawes Certainly that note of diversity were far better left out and a rational or illative more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts so Mat. 11.25 Thou hast hid these things from the wise and prudent and thou hast reveiled them unto babes humble ones and little ones And two of those qualifications we find our Lord requires in his Disciples vers 29. Learn of me for I am meek and lowly in heart and all three in Isa 66.2 Ad quem respiciam nisi ad humilem mansuetum trementem sermones meos 1. They are qualified in their minds they are renewed in the spirit of their mind Eph. 4. renewed in knowledge according to the image of him that created him Col. 3.10 And so they must needs be if they know the mysteries of God's Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is like can be known only by the like The eye cannot see the Sun unless it be soli-formis unless it have the image of the Sun in it God is Light and such is the mystery of God and therefore to the seeing of God there is required the light of God In thy light shall we see light Psal The mystery of the New Man cannot be known but by a renewed mind which the genuine and true Disciples of Christ have We saith the Apostle have the mind of Christ 1 Cor. 2. No man can judge of Spiritual things unless he himself be spiritual The Philosopher required in those who were to be admitted into his School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he well knew that meer natural studies elevate and sublimate the mind from gross matter and render it more capable of spiritual things The great Rabbi our Master Christ as he would be acknowledged by his Disciples he requires of those who are admitted into his School a two-fold Lesson 1. Self-denial 2. taking up the Cross Luk. 9.14 Luk. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man come after me let him deny himself There are abridgements of Three Selfs in man since his Fall 1. One whereby he agrees with the Beast and lives according to the principles of bruitish man 2. Another whereby he agrees with the old subtil Serpent which deceiveth all the world with false Principles of corrupt Reason Rev. 12. 3. A third whereby he agrees with God and the heavenly man 1 Cor. 15. This is the man and all the man Eccles 12. To fear God and keep his Commandments this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever else is in man it 's either the Beast or the Devil This latter we must deny to be our selves Not I but the Grace of God that was with me Both these make up the corrupt self which the true man must deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word let him forsake his Colours indeed all was but colours he was led away withall before let him renounce his Party Let him deny ungodliness and worldly lusts they are the sensual and bruitish self Let him with the weapons mighty through God cast down the strong holds of Satan in the soul imaginations or reasonings and every thing that exalts it self against the knowledge of God this is the devilish self and bring into captivity every thought unto the obedience of Christ 2 Cor. 10.4 5. Let him deny renounce hate his own life Luk. 14.26 not his natural life for then how can he be Christs Disciple but his sinful bruitish and devilish life his beastly and diabolical self Self-denial then is the renouncing of our animalish bruitish diabolical false reasonings and imaginations sences self and proper wills affections and lusts This is wrought by the attraction and drawing of the Father Joh. 6.44 and by his spirit insinuating it self and coupling it self with the meek humble patient obedient and loving soul and consuming all self in it That the will of God may be done in it upon it and by it as it is done in heaven Unto this attraction of the Father and work of the spirit he who obeys and yields and resigns up himself he is no more his own nor acts nor lives himself Paul challengeth nothing not he but the grace of God with him 1 Cor. 15. He is in nothing behind the very chiefest Apostles though indeed he be nothing 2 Cor. 12.11 He lives not but Christ lives in him Gal. 2.20 Till thus a man deny himself he is not himself but either 1. The Beast wallowing in the mire of his own concupiscence or 2. The Devil pleasing and priding himself in his own supposed excellencies and appropriating unto himself that which is not his own but Gods Thus it is said of the prodigal Luk. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came to himself he was not himself before he was with the Devil and the Swine he was not himself till he denied himself and came to his Father This is the first lesson which when the Disciple learns he must expect assaults from the Beast and the Devil which he hath denied and renounced and therefore he will find the second lesson necessary 2. To
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
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
Israelites diverse things touching the Tabernacle and materials of it c. Exod. 25. Because they had sinned a great sin in making a Golden Calf Exod. 32. He repeats the same things verbatim which their fin had caused them to forget Exod. 35. The like we may observe Numb 28. where Moses repeats diverse of those Laws which he had before taught the people because their whoredom with the daughters of Moab Numb 25. had obliterated and abolished the knowledge of them Whence we learn not to bring with us to the hearing of Sermons or like discourses curious ears or dainty palates that cannot relish the same meat if more than once served up unto them How contrary are such men to the Primitive Christians Act. 13.1 2. who besought the Apostle that the same words might be preached to them the next Sabbath day and the next Sabbath day came almost the whole City together to hear the Word of God the same things that were before delivered vers 44. It is a Lesson for you Parents or in the place of Parents as Masters of Families that which Moses teacheth Deut. 6.7 Thou shalt teach these words diligently unto thy Children or thou shalt whet or sharpen them so 't is in the Margin The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to iterate to repeat over and over as in the whetting of a knife you move your hand this way and that way and all to set an edge upon the Word of God that it may be sharp and pierce even to the dividing asunder of soul and spirit and of the joynts and marrow and discern the thoughts and intents of the heart Hebr. 4.12 How shameful a thing therefore it is for us to hear and receive the same things over and over to have the same Word of God whet and sharpned upon us once and again and yet mean time only fungi vice cotis to be like a whetstone or like an anvil not one jot the better Gutta cavit lapidem c. these are as the nether milstone hard-hearted men that will not admit the Word of God to take place in them The holy Apostle was not content once to have taught the Thessalonians but he repeats it again and here adds an entreaty exhortation that they would abound so we may joyn the fourth and fifth points together we intreat you in all their names nay in the great Name i. e. the Name of the Lord Jesus Christ An Argument that it 's a very difficult thing to obtain at the hands of men that they would abound go beyond others beyond themselves in walking and pleasing God But how reasonable this request and exhortation is will easily appear if we summarily recollect what hath been hitherto delivered 1. That they abound to please God which is the greatest and highest Duty of Man The best commendation of the best men as how great praise is recorded of Enoch and Noah and our Father Abraham Walk before me saith God unto him and be perfect Gen. 17. and I will make my Covenant between me and thee and I will multiply thee exceedingly and I will make thee exceeding fruitful this is the fruit of abounding and pleasing God 2. Thus to abound it is to draw near unto the Divine Nature it self 2 Pet. 1. 3. There 's a necessity laid upon us of so doing God hath commanded it our own duty requires it it 's the only means of pleasing God our own wants call for it it is for Gods honour and glory it adds to our own account 4. So necessary it is that the Apostle repeats it over and over 5. He intreats us so to do 6. He intreats us in the Name of the Lord Jesus which is 1. A terrible Name it commands with Authority He is the Lord 2. Yet dulce nomen the Lord Jesus which comprehends all these dulcia nominá those suppling oylie names of Saviour Deliverer Redeemer names of mercy goodness gentleness a name where God unfolds and layes open the treasuries of his bounty and goodness will not these supple us and bend us hereunto surely then these will 1. Without abounding in walking and pleasing God all our labour is utterly lost which we have formerly taken all the righteousness that we have done shall not be mentioned Ezech. 18.24 it 's a rule among Divines Bona opera subsequenti peccato mortificari eademque rursum per poenitentiam vivificari Estius in Gal. 3.4 That good works are made unfruitful and dead by sin following them and enlivened and quickned anew by repentance following sin let me therefore expostulate this Case with you shall we lose all our labour hitherto Have we suffered so many things in vain if it be yet in vain Gal. 3.4 for I hope better things of you and those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as touch upon and lay hold upon and are continued with Eternal Life O Beloved consider the danger of standing at a stay See Notes on Gal. 4.19 3. If ye give over your abounding in walking and pleasing God all your labour hath been spent in vain if ye go on and abound your labour is not in vain 'T is a Meiosis which the Apostle hath 1 Cor. 15. ult My beloved brethren be ye stable and immoveable alwayes abounding in every good work of the Lord. Estius in locum So many Translations have it and so it is Col. 1.10 and 2 Thess 2.17 knowing this that your labour is not in vain in the Lord. No all the reward of Life Eternal is suspended upon non-perseverance and abounding in walking and pleasing God This is too glorious a mirrour for the greatest part of those who call themselves Christian Men to behold themselves in for let us look I beseech you with an impartial eye into our own selves and compare our selves now with our selves some years agoe Let us examine our own hearts whether we are any whit better yea or no Is there not the same faith knowledge hope confidence love patience meekness and the same degree of all these in us which was perhaps many years ago If so how do we abound here 's no increase at all how do we walk and please God walking is a motion and going on here 's no such matter Let us instance if ye please is not our Love confined within a few of our own Sect and Religion whatever that is Doth it any whit extend it self beyond that Nay do we not love them only which love us and is this to abound except we seign some such wretch as is in every respect his own all in all but he loves some besides himself Nabal and Laban the two Churles that Anagrammatize one the others name loved their own they were good to their own blood their kindred and acquaintance The rich man in hell loved his brethren and yet if we be so good to these only we are in effect but good unto our selves we make our selves our own centre and circumference And this
a cloud a veil of false notions and misunderstandings of spiritual things which hath covered all the world the great Image and Antichrist that rules in the hearts and spirits of men throughout all the world a covering cast over all people and a veil which is spread over all nations yea and upon their imagined mercy-seat they have a covering Cherub Ezeck 28.14 This is the great consolation of Gods people that this veil this thick black veil of darkness the Lord hath promised to take away in these last days Esay 25.7 He will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations The words are very emphaticall in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the veil veiled covering covered and veil veiled that the covering and the veil might not be discerned but the false light taken from the true light knowledge falsly so called mistaken for true knowledge wisdom from beneath for wisdom from above the blackness of darkness for the brightness of Gods glory And therefore the Apostle tells us that the man of sin must be reveiled and uncased who opposeth and exalteth himself above all that is called God and is worshipped He would be taken for the true light for God himself and takes up his place in the temple of God the hearts of men This the Apostle calls a mystery of iniquity and deceiveableness of unrighteousness and so indeed it is when iniquity it self is taken for Righteousness it self when erroneous opinions are taken for truth it self When gross ignorance is taken for true knowledge it self when palpable darkness is taken for the true light it self A mystery of iniquity a strong delusion when men believe a lye instead of the truth A world of distinctions he hides himself in as the Sepia casts from her a black filth Aelian and Proteus like change himself into many forms But the Lord hath promised that this wicked one shall be reveiled whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming or presence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this brightness of Gods glory is the light that enlightens the Gentiles the light to those that sit in this palpable darkness who shall unveil uncase and discover the nations who are inveloped and covered with this thick darkness So much the Greek words properly signifie Luk. 2.32 Mine eye saith old Simeon have seen thy salvation which thou hast prepared before the face of all thy people a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of thy people Israel lumen ad Revelationem Gentium So likewise the Syriack a light for the reveiling or uncovering of the Gentiles And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath reveiled the brightness of his glory whereby this thick darkness this black veil of darkness begins to be discovered and taken off all nations The scales begin to fall from mens eyes Consolation 2. A second Consolation is unto those who sit in darkness and the shadow of death who as yet want the comfortable and chearful presence of the true light for what if Christ be the brightness of his Fathers glory What benefit it is to me if I sit still in darkness and the shadow of death I hear much talk of the Light Surely the light is sweet and it is a pleasant thing to behold the Sun Eccles 7.11 But this so much the more encreaseth my sadness who walk in darkness and have no light This is the complaint of such as are in a forlorn and disconsolate estate But know poor soul that the brightness of glory appears properly to those who are in this condition The people that walk in darkness see the great light they that dwell in the land of the shadow of death upon them hath the light â—â—ined Isai 9.2 The day-star from on high hath visited us to give light to them that sit in darkness and the shadow of death and to guide our feet into the way of peace Luk. 1.79 But alas while I am yet in darkness I know not whither I go I hear some say here is Christ here 's the true light others say no he is here and I know not whither to go Yet poor soul there is comfort for thee Isai 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant i. e. Christ that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God But I have long waited for him Wait for him still though he tarry believe not those who slander the footsteps of Gods anointed Psal 89.51 and say where is the promise of his coming 2 Pet. 3.9 Mean time thou hast need of patience in well doing that having done the will of God thou mayest receive the promise for he that shall come will come and will not tarry Hebr. 10.36 37. Yea it is better for thee to continue in thy darkness in a forlorn estate and to wait upon thy God and to expect thy light than to kindle a fools fire of thine own and to follow the false light which misleads the present evil world and therefore the Prophet Isai 50.11 Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lie down in sorrow But alas I am blind and what then though the true light shine to all the world if it shine not to me The Father of Glory hath sent his Son for a light to the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house Isai 42.7 and vers 16. I will bring the blind by a way that they know not I will make darkness light before them Yea blessed be God that thou canst see thine own blindness many there are who are hood-wink'd and deceived by the false light who are blind yet think they see thou art blind and knowest thou art blind and therefore better is thy condition for judgement I am come into this world saith the true light that they which see not might see and they who see or presume they see may be made blind Joh. 9.39 4. Exhort I shall end all with Exhortation unto our selves that since Christ is the light and brightness of his Fathers Glory we would let our light imparted to us shine before men that they may see our good works and glorifie our father which is in heaven that we would walk honestly as in the day Rom. 13.13 as children of the light Ephes 5.8 I shall but name the Motives that might have been more largely urged 1. It is the end of our Creation we were made for
creation Jer. 10.11 The Gods that have not made the heavens and the earth shall perish from the earth and from beneath the heaven This work is done by Christ the character of the Father For by the word of the Lord the heavens were made and all the host of them by the breath of his mouth Psall 33.6 All things were made by him and without him there is nothing made that was made Joh. 1.3 and 5.19 The Son can do nothing of himself but what he seeth his Father do unto us there is one God the Father from whom are all thing and we in him and one Lord Jesus Christ by whom are all things and we in him 1 Cor. 8.6 2. The works of providence as preservation Act. 17.28 Confer with Col. 1.16 Heb. 1.3 Deliverance as that most notable one out of Egypt Exod. 20.2 Jude vers 5. quoniam Jesus salvans populum ex Egypto Vulg. Lat. in the same Chapter vers 22. Ye have seen that I have spoken to you from heaven Heb. 12. See that ye refuse not him that speaketh 3. Salvation Sanctification Election Illumination Vocation Justification Consolation Government sending out Prophets institution of Sacraments working of Miracles raising the Dead All wrought by Christ The names and attributes are common to Father and Son As the name of God by which Thomas calls him Joh. 20. My Lord and my God The image of the invisible God Col. 1.15 The God of glory Act. 7.2 to Christ 1 Cor. 2.8 King of kings and Lord of Lords 1 Tim. 6 15. to Christ Apoc. 17.14 Eternal Abraham calls the father Gen. 21.33 And before Abraham was I am Joh. 8.18 Good none good but God Marc. 10. Immutable Malach. 3.6 I am the Lord and change not Heb. 1.12 Thou art the Son and thy years shall not fail His greatness and ubiquity Great is the Lord Psal 134. And do not I fill heaven and earth saith the Lord Matth. 18.20 where two or three are gathered together in my name I am in the midst of them Power God the Father omnipotent the Son also unto me all power is given in heaven and in earth Matth. 28. Glorious Father Esay 6.1 2 3. The Seraphims cryed Holy holy holy Lord God of hosts heaven and earth are full of his glory which as often is applyed to Christ Joh. 12. where the Evangelist saith thus These things said Esay when he saw his glory and spake of him If Christ be the character of his Fathers being then is a Christian man the Character and express Image of God because he represents Christ who represents his Father He that saith he is in him ought himself so to walk as he walked 1 Joh. 2.6 And as the Father hath sealed the Son So he is his character so us and we also are his character 2 Cor. 1.22 God hath sealed us and given us the earnest of the Spirit in our hearts In whom also after ye believed ye were sealed with the holy Spirit of promise Eph. 1.3 and 4.30 Grieve not the holy Spirit by which ye are sealed against the day of redemption Behold then the dignity and excellency of Gods Saints they are the character and express image of his Being Christ the first and chief then they that are Christs as St. Paul speaks in another case Such is their excellent condition They are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his ways they live his life Ephes 4. They have his nature 2 Pet. 1.4 Yea I have said ye are Gods saith our Saviour Truly next to God and Christ they are They have his mark his character his express image in knowledge Col. 3.10 In righteousness and holiness of truth Ephes 4.24 Would not a man think it strange to find this Character and 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 we have this about the midst of his Dialogue Theaetetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very same which the Apostle speaks in the fore-named places And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then the ground of Gods love unto his Saints They have his character and express image upon them Similitudo est causa Amoris Joh. 15.9 10. And truly it ought to be the ground of Parents love unto their Children though we see the contrary too too ordinary This Child is like the Father this like the Mother in some lineaments of the face which of them is like to God God leaves not himself without witness to the world his Son is his witness the whole creation is his Image Rom. 1.16 He leaves not himself without testimony of his Seal No not in all the world some in every Nation he hath sealed some in every nation fear God and work righteousness Though God the Father hath forbidden us to make any image of himself thereby to know remember or worship him yet he hath his effigies and image of himself by himself Yea he hath sent him into the world and will send him that by him we may know the Father and through his name come unto and worship the Father Joh. 14.8 9 10. This discovers their folly who do not imitate but counterfeit Gods Images such are they who please themselves in outward shews of Religion only whether instituted of men or of Gods ordaining if rested in having a form of godliness but denying the power of it of whom we may truly say as Plato said Those who made Images of God if they knew that which they go about to represent they would never counterfeit an outward form of it Do they think so highly of the shews of Religion How highly would they conceive of God himself if they knew him But greater is their folly and impiety who neglecting that spotless and blameless Character and Image of God frame to themselves an abominable Idea and form of God such as they themselves approve of as because they are dissemblers and hypocrites they fashion God like themselves will have him say one thing in his Word and mean the contrary Such as fancy themselves God's Saints and Chosen and then fancy God so enamoured of them so over indulgent to them that though they live and continue in sin yet he 'l not see it Such some of the old Hereticks are reported to have been And I pray God there be none such in our days Thus many fancy God as the old Heathen did a topical God confine him and his worship to a place So the Samaritan woman Joh. 4.20 Our father 's worshipped God in this mountain she understood the Mount Gerizim where the Samaritan Temple was built Others imagine God such as allows them to be covetous so they acknowledge him for the Author of their wealth and say with the bloody Shepherd Zach. 11.5 Blessed be God for I am rich And this is the vulgar conceit of God Many there are
Little children let no man deceive you children are often deceived with shews He that doth righteousness is righteous Yes you 'l say before men yea and God himself approves him so too for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as he that is as Christ so the the Syriac as Christ is righteous such a righteous man is more excellent than his neighbour For what doth another boast of nobility of birth the Righteous man hath God for his Father what of a great Inheritance the Righteous man is Gods Heir or Co-heir with Christ Rom. 8. Heir of Heaven and Earth What then of sumptuous fare as the rich man fared deliciously every day The Righteous man eats the Spiritual Food the Heavenly Mannah he eats the flesh of Christ and drinks his blood Joh. 6. What then of raiment as the rich man was cloathed in purple and fine linnen the Righteous man is cloathed with the Righteousness of Christ not as with a cloak of maliciousness 1 Pet. 2.16 not as with a cloak to cover knavery but they have put on the New Man The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes the inward cloathing as the Kings daughter is all glorious within Such a Righteous man hath a more excellent name and nature and is better than his neighbour 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they The Reason of this is considerable from the name and nature of God Deut. 28.58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That name that honourable that terrible name the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is his name and his name is himself and he himself is the fountain of Honour and therefore by how much the nearer any one approacheth to the nature of God by so much he must needs have the more excellent name and Honour than others have and therefore Christ being coessential and consubstantial with his Father and as the Father calls him Zach. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man that is my Fellow with me or in me and his name in him Exod. 23.21 And the Angels though glorious powerful wise and good yet being but created natures hence it must needs follow that Christ must be so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they Object 1. If so then who have obtained more excellent names are so much the better Answer 1. Name is here Nature Being Dignity Object 2. But it seems that even their outward name makes better for the Apostle calls Festus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best of all Acts 26.25 when yet he was a most wicked man Answer This Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or optimus most noble was wont to be given to the Roman Presidents such as Faelix and Festus were as having been chosen such in the beginning and flourishing estate of that Common-wealth they who were Candidates and stood for Offices were called Boni good men they who obtained were Optimi Sen. lib. 1. Ep. 3. Because then they excelled in Rule Eminency Justice c. and answered to those names but in faece Romuli when that Common-wealth declined in point of Virtue Prowess Justice c. they chose Presidents by favour and for rewards c. So that the name of Optimus held to the Office and Dignity though the person were unworthy of it and therefore S. Paul whose rule was Let every Soul be subject to the higher powers c. The powers that are are ordained c. He reverenced the person for his Office and Dignity sake Thus he honoured Festus and Ananias Acts 23.5 Observ It is betterness and excellency of being that makes the true difference and superiority for to what purpose is it to have a Glorious name and yet not have a nature and being consonant thereunto to be called Judas a praiser of God and yet to be a Traitor Zedekiah the righteousness of God yet be unjust John yet Graceless Andrew but have no courage against sin Simon yet not obedient Peter yet unstable in the Faith Observ what is the true Nobility As in worldly respects the Prince who confers Honour is the fountain of Honour and by how much men are nearer unto him they are the more Honourable so in regard of Divine matters God whose name is of himself is the fountain of Divine Honour and therefore the Saints holy men godly men religious men these are the true honourable noble and excellent men So the Psalmist puts one for the other Psalm 16.3 My goods are nothing unto thee but to the Saints which are on the earth Who are they Even the excellent ones those in whom all Gods delight is that follows they are Gods Favourites they that honour him and therefore such as without doubt he will honour 1 Sam. These are they that are near unto him Psalm 148.14 Reproof If Christs Honour be better than the Angels by how much he hath obtained by inheritance a more excellent name nature and being than they This reproves those who account themselves and others better men than others though they have not obtained any better name nature and being than others have such are they who esteem themselves according to those empty names and titles of fantastick Honour that they have gotten in the world who receive Honour one of another and seek not the Honour that comes of God only John 5.44 And what is that Glory What else but that Testimony which God alone gives to the sincere and upright in heart who alone knows it And to every such an one Glory Honour and Peace to him that so doth good to the Jew first and also to the Gentile for there is no respect of persons with God Rom. 2.10 Or 2. Because more full of knowledge than others Discipuli Sapientum Such are they who esteem of themselves and others as better men than others are because they are Athenians in respect of the Lacedemonians they are richer than others are And truly Beloved this reproof is calculated proper for this City where money answereth all things if men be compared piety holiness c. are not respected as any thing conconcerning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If for Magistracy men look at wealth at Patronage Friends Relations Knowledge stronger of young men of women more beautiful it stands instead even of Virtue goodness and honesty it self O Cives Cives quaerenda pecunia primum est Virtus post nummos I speak not of poor men flatterers of the rich that for their own advantage they esteem and call them good virtuous wise c. but this misprision hath infected our language so that it 's your common dialect and manner of speech instead of calling a rich man ye call him a good man and instead of calling one a richer ye call him a better man or an honester man Are not these your Phrases And do they not betray a corrupt and infected heart
destruction Ezech. 5.12 13. Zach. 6.8 Ecclus. 39.28 Consol Alas I have grieved the Holy Spirit of God And he is grieved with them for thee In all our afflictions he is afflicted thus Joseph condoled with his brethren Repreh 1. Those who are not grieved with the Lord Amos 6.6 so Gen. 42.21 22. Zach. 12. Repreh 2. Those that grieve the Holy Spirit they have pierced the Father and the Son 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I said they alwayes erre in their heart These words contain the Lords censure of these hardened men which is reported otherwise by the Apostle than it is in Psal 95.10 for there we read the words thus They are a people that do erre in their heart or as Pagnine renders the words Populus errantium corde Instead of which words our Apostle readeth the words thus They alwayes erre in their heart leaving out the word people and in place of it reading alwayes and this he did according to the Septuagint Translation but the words whether way so ever we read them amount to the same sence The censure then contains these two parts 1. God saith they alwayes erre in their heart 2. They have not known his wayes 1. The Lord saith they alwayes erre in their heart Wherein we must enquire 1. What it is to erre 2. What to erre in heart 3. Upon what ground the Lord passeth this censure on them 1. The word we turn to erre is in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth that kind of errour which is in going after false Gods and therefore Chald. Paraph. there turns the words thus It is a people whose Idols are in their heart The Greek word used by the LXX and the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erre And this may be understood two wayes for whereas the same thing diversly considered is 1. intelligible and so true 2. desirable and so good the man is conversant about these according to his two faculties Understanding and Will when therefore a Man understands that for true which is false or that for false which is true when he desires that as good which is evil or refuseth that as evil which is good in all these wayes he errs and that in his heart which is the seat of both faculties according to the Scriptures 3. Upon what grounds doth the Lord pass censure on his people From certain Knowledge Job 34.21 Mine eyes are upon all their wayes Jer. 16.17 and 32.19 great in counsel c. Ecclus. 17.8 He let his eyes c. If we have lift up our hands to a strange God shall not God search it out for he tryes the very heart and reins If we enquire into the reason why his people erred in their hearts and alwayes erred it must proceed first from their own lusts of errour as they are called Ephes 4.22 But how fell they into these lusts of errour were they enforced by any antecedent decree or was God wanting to them in what was needful surely neither so nor so God propounded his Truth unto them that they might be saved but they voluntarily turned away from it and received it not in the Love of it and then when his Love is despised he leaves men to their own choice See this proceeding of God 2 Thess 2 9-12 Obser 1. Note hence where the grand and most dangerous deceit begins where else but in the heart every man 's own heart seduceth him every man is his own principal deceiver for although there be that deceive others yet unless mens own lusts betrayed them they would not be deceived the Serpent beguiled Eve through his subtilty but the womans curiosity first betrayed her and although men lie in wait to deceive Ephes 4. yet every mans own heart first deceives himself Deut. 11.16 Isa 44.20 Jam. 1.22 Hence it was that although the Serpent deceived the Woman and the Woman the Man yet they both Man and Woman were punished by the most Just God because the lusts of their own hearts had deceived them and caused them to transgress the Commandment of God Observ 2. What little truth and constancy in truth there is to be found in men even in men who profess Religion and Piety while they are destitute of Gods Spirit the spirit of truth that leads into all truth This people were by profession the people of God yet they alwayes erred in their hearts Observ 3. The Lord looks not so much on the way of mens outward profession or what they promise with their mouths as upon the frame and disposition of their hearts these men had made large profession of obedience Exod. 19.8 Deut. 5.27 28. The Lord heard the voice of their words and gives testimony that they had spoken well but their heart was wanting vers 29. O that there were such an heart in them 1 Chron. 16.9 10. Observ 4. Men may erre in their heart when yet they speak good words with their mouths and perform some acts with their hands viz. when they do not the same out of faith and love and obedience unto God and for right ends such a people the Psalmist describes Psal 78.35 36. thus they Zach. 7. This is a strange dissent between the outward and inward life which our Lord â—â—mself marvels at How can ye that are evil speak good things Observ 5. This discovers the great folly and vanity of many who please themselves in the good opinion and good reports that men make of them and seek themselves without themselves when mean time the Lords estimate and judgement of them may be and often is quite otherwise As the Lord saith here of these men I said they alwayes erre in their hearts If the Lord said so it matters not whatever men say to the contrary Repreh Who pretend an outward conformity in words and works unto the truth of God yet mean time in their hearts erre from that truth such were they Ezech. 33.3 Jam. 1.8 therefore the Wise Man Ecclus. 2.12 denounceth a woe to the sinner that goeth two wayes This may be feared to be the sin of many in this Generation who comply with the good when they are with the good when they are with evil men comply and consent to them with chaste men they are chaste lascivious with those who are lascivious When thou sawest a thief c. Elias cryed out against such How long do ye halt between two Opinions between the Lord and Baal of such our Lord saith No man can serve God and Mammon Luk. 16.13 Dagon and the Ark of God cannot stand together This was figured by the Lords prohibition of plowing with an Ox and an Ass of sowing the land with divers seeds of weaving a webb of linnen and woollen Such were the Samaritans who would worship the true God yet would retain the Gods of the Nations 1 Kings 17.33 Jer. 2.18 and vers 36. Such were those in the Text of whom our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alwayes erre
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
as well as he raised Christ here hope and trust and expectation is required of thee to one in thy case the Prophet Esay speaks Esay 50.10 Yea thou hast need of patience also Rom. 8.24 25. Yea and faith and love 1 Pet. 1.8 If thou hast belief thou hast comfort to support thee Rom. 15.13 If thou hast hope there is joy accompanieth that hope Rom. 5.2 If thou hast faith and love then there 's joy unspeakable 1 Pet. 1.8 Yet it 's possible thou mayst not yet clearly see the Lord. Mean time let it suffice thee to see him in his Word in his Sacraments as in a glass darkly and so to see him as it were afar off as Moses saw the Land of Canaan and rest then upon the promise of thy God That thine eyes shall see the King in his beauty they shall hehold the land that is very far off Esay 33.17 That the pure in heart shall see God And pray unto the Lord Jesus Christ the Lamb of God that takes away sin the darkness that separates between thee and him to enlighten thine eyes that thou sleep not in death and doubt not but as the darkness shall be removed the light shall appear and thou shalt see the Lord Wherefore gird up the loins of thy mind and hope perfectly for the Grace that shall be brought unto thee at the revelation of Jesus Christ 1 Pet. 1.13 When he shall appear then shalt thou also appear with him in glory Col. 3.4 For we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 And he that hath this hope purifieth himself even as he is pure The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to the whole sentence as thus without which prosecution of peace and holiness no man shall see the Lord A fit proof of this we have Esay 59.8 9. Their feet run to evil they make haste to shed blood their thoughts are thoughts of iniquity wasting and destruction are in their paths the way of peace they have not known therefore is judgment far from us we wait for light but behold obscurity we grope for the wall like the blind we grope as if we had no eyes we stumble at noon day as in the night There is a pursuit of war and unpeaceableness there is a pursuit of unholiness and what followeth upon it but a spiritual blindness Therefore is judgment far from us 2 Pet. 3.14 Endeavour to be found of him in peace without spot and blameless The Reason is God is the God of all Grace and he requires as well the one as the other to be in us and therefore what we find particularly the Church exhorted unto in one place we find it generally invited unto in another Be ye perfect as your Father which is in Heaven is perfect In the sight of God consists the happiness of the man and therefore it cannot be attained unto without the most eager pursuit for so the blessedness is propounded under other notions it still requires the utmost endeavour sometimes life but that life requires a precedent death If we dye with him we shall live with him sometimes a Kingdom that pre-requires suffering If we suffer with him we shall reign with him sometimes a Crown which requires fighting I have fought a good fight henceforth a crown not that either suffering or fighting or pursuing or dying deserves this life or Kingdom or Crown or beatifical vision for all the sufferings are not worthy of the glory that is to be reveiled in us but the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vouchsafes it to none who prize it not above all whatever is dear unto them 1. In regard of the object who on purpose hides himself and Divine Mysteries from eyes unfit and unworthy to behold them so Esay 45.15 Verily thou art a God that hidest thy self Matth. 11.25 26. Thou hast hid these things from the wise and prudent and hast revealed them unto babes the peaceable ones and the holy ones Ratio utrinque valet See the original of controversies Men on both sides bring forth their strong Reasons wherewith one party overthrows the other for Nihil est tam ratione firmum quin vi rationis infirmari potest yet both are but like such as strive in the dark like blind men about colours which they have not seen True it is their Reasons are very specious and have a fair shew of strength as it 's noted of blind men that they are ingenious and witty Neither of them sees or hath seen what they contend about for had either of them seen they would not contend If a blind man should tell me it were not yet day I should pity the blind man not contend with him This discovers the perversness of the blind untoward world which neglect that method and way which God hath prescribed as leading unto the sight and knowledge of himself and think to find out other new wayes and methods forsake the fountain of living waters and dig unto themselves cisterns which will hold no water These are the thieves and robbers which enter not in by the door Christs death but climb up another way by soaring contemplation This is the folly of self-wise men for whereas according to Gods method that light that ariseth upon all men Job 25.3 That Grace of God that appears to all men Tit. teacheth them to deny ungodliness and worldly lusts c. and so to look for the blessed hope of the glorious appearance of the Lord the great God c. They love ungodliness and their lusts too well and indeed by reason of long acquaintance with them they are too familiar with them Deny them nay 't is death to them to depart from them whereupon they resolve upon some other way of seeing the Lord and that 's a fruitless disobedient knowledge a knowledge without practice a knowledge without holiness of life the fruit of the forbidden tree The sowre fruit which our Parents have eaten and so have set their childrens teeth on edge for look I beseech ye whether ye find it otherwise in the world For what is the heart of man so earnestly set upon as knowledge we would know God his Nature his Will his Wayes his Works we would know our own duty too the nature of Faith Hope Love Repentance What ever the Lord requires of us we would know all what ever is knowable but as for the holy and obedient life which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect or end of all this knowledge where alas where is that to be found in proportion to our knowledge Why would ye not have us know It 's such another question as this would you not have us eat our meat knowledge is the food of the soul as meat is the nourishment of the body And truly rectè facitis attendentes But would ye not blame those who did eat and eat and nothing but eat and yet thrived