spiritual wedding Luk. 12.36 37. yea in this sence especially Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of Righteousness or Righteousness or Servant unto us as the word signifieth as he was the Rock that waited on the Israelites 1 Cor. 10. But for whom is all this sumptuous provision for whom is all this great preparation made For all Nations Esay 25.6 for every Creature Mar. 16. for thee for him for me for every one of us we are all friendlily called we are all kindly and lovingly invited and bidden to come unto this Heavenly Feast And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast these or the most of them the Scripture useth as the most powerful and most effectual to invite us all to come unto this Marriage-feast Whether we respect the cheer variety and readiness of it or the Master of the Feast his free disposition his kind invitation the guests and his hearty welcome of them or the time too much spent at other Feasts and spent in the preparation and invitation to this Feast How seasonable it is to come to this Feast how unseasonable to riot at other Feasts These and the like motives the Scripture useth to invite us unto this Feast 1. Do we respect the cheer what is it but all the Spiritual Graces all the heavenly virtues of God what is it but the Kingdom of Heaven it self Righteousness Peace and Joy What is it but the King of that Kingdom God himself What is it but the enjoying of the greatest and most precious or honourable promises of God What is it but union and communion fruition and participation of the Divine Nature 2 Pet. 1. All this is but a confuse and general description The Prophet breaks out into an admiration How great is thy goodness c. Psal 31.19 Eye hath not seen c. viz. of those without but those within see hear and admire 1 Cor. 2. confer Psal 16.11 and 36.8 and 65.5 This all this heavenly food is ready and prepared for us and because all stomachs are not alike here 's food of all sorts milk for the babes such as are unskilful in the word of Righteousness butter and honey for those that grow up in the fear of the Lord that they may know to refuse the evil and choose the good Esay 7.15 Strong meat for men of perfect age who by reason of use habit or perfection have their senses exercised to discern between good and evil Heb. 13.4 O the plenty and variety of provision in God's house In my Fathers house saith the Prodigal is bread enough i. e. all manner of sustenance as when we pray for our daily bread 2. All these are now ready for us for Wisdom hath killed her beasts she hath mingled or strained and purified her wines she hath also furnished her table Prov. 9. I have prepared my dinner mine Oxen and my fatlings are killed the meat 's on the Table the wines are mingled and poured out All things are ready Come to the Marriage feast Our God prevents us with his Graces he is before hand with us all things are provided for us without our care or providence 3. But ingenuous guests are not so much taken with the cheer that 's prepared for them as the worth and free disposition of the Feast-maker his kind invitation of his Guests and his hearty welcome of them the Lamb and his Wife Rev. 21.9 10. Thou sittest with a Ruler therefore consider what 's set before thee 'T is the wise mans counsel â—n another case Prov. 23.1 All these are eminent in this Feast-maker and Master the King it is that makes this Feast vers 2. yea the King of Kings Haman one of the proudest of men had nothing greater wherein to pride himself than this That he was to banquet with the King and Queen And a greater King and Queen art thou to feast withal even the King and Queen typically meant by those Christ and his Church 2. 'T is that King that riseth early that invites thee 't is he that he may give thee timely notice and he that sends his messengers to call thee for 't is the Lord our God that calls us Act. 2.39 't is Jesus Christ that calls us Joh. 7.37 't is God in Christ that calls us 2 Cor. 5.19 't is God who as a King deals even with us as Kings he sends forth his Ambassadours to call us 2 Cor. 5.20 his Prophets Ho! every one that thirsteth come to the waters Esay 55.1 his Apostles and Ministers 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the Glory of our Lord Jesus Christ The Spirit of God in every one saith Come yea many Nations and People say come and let us go up unto the Mountain of the Lord to the house of the God of Jacob Esay 2.3 The Bride of Christ at this Marriage-feast the whole Church every one to every one saith Come Apoc. 22.17 Wisdom hath sent forth her Maidens the King hath sent forth his Servants they tell thee all things are ready many guests are assembled 1. the Bridegroom stayes on thee the master of the Feast expects thee what a glorious company of guests doth the Apostle reckon up Hebr. 12 22-24 And wilt thou be such an unmannerly fellow such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make the Master of the Feast with so great a company tarry on thee They say Tiberius the Emperour being invited to Supper by a Roman Noble Man stayed till midnight e're he came ut expectatior veniret Historians report it of him and brand him with it as a very unmannerly part yet was he his Subject whom he thus made to wait upon him The King of Kings the Prince of the Kings of the Earth Apoc. 1.5 invites thee to a Feast to banquet with himself what pretence hast thou what excuse is it possible to frame for thee that thou be not branded with unparallel'd unmannerliness if thou let him stay on thee Yea with as much unthankfulness if we consider 1. what we his Guests are 2. what it is that detains us from coming to this Feast 3. what motive he hath to invite us 4. his liberal provision 5. his free welcome of us for 1. Strangers we are unto him and alienated from the life of God Eph. 4.18 yea enemies unto him Col. 1.21 And 2. what could induce him to invite his enemies nothing in us no no 't is his nimia charitas the exceeding great mercy and love of God unto us which moved him to give us his only begotten Son He which gave us the Precept to love our enemies to do good to them that hate us He gives us the example too He loved us while we were enemies Rom. 5.10 He who commands us If our enemy hunger to feed him if he thirst to give him drink He also propounds himself an example of so doing giving us his Christ his bread from
the event of their preparation While the Bridegroom tarried they all slumbred and slept Whence these Divine Axioms are observable 1. The Bridegroom tarried 2. they all slumbred and slept 3. while the Bridegroom tarried they all slumbred and slept 1. The Bridegroom tarried The word here rendered tarried is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay a time which answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. Moses tarried in the Mount with God or stayed a time the word here Which stay or prolonging of time may be considered either in regard of him who stayes or prolongs his time for good reason as 't is observed Samuel did 1 Sam. 13.8 9 10. And Saul tarried seven dayes according to the time that Samuel had appointed and Samuel came not his people were scattered or in regard of him or them who wait or expect that time That we may the better understand this we must know what was the ancient custom of solemnizing marriage there were Three distinct times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disponsalia wherein the Virgin was Espoused and Contracted unto the Bridegroom when stipulation and promise were wont to be made between them whence the names of sponsus and sponsa are a spondendo from their mutual promises one to another The second time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom going out of his own house was brought unto the house of the Virgins Father or Father to his Spouse which was to visit her Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Virgin Espoused was brought into the house of her Husband when the Marriage Feast was made which they called Repotia when the Marriage was consummated and perfected When the Bridegroom therefore here is said to tarry or stay this time is to be understood which was wont to be between the betrothing and the consummating or finishing the Marriage which was not only usual among the Romans and Lacedemonians and other Nations but among the Jews also that there was a set time after Espousing and Contracting before the parties so Contracted came to live together Deut. 20.7 What man is there that hath betrothed a Wife and hath not taken her let him go and return again unto his house lest he die in the battel and another man take her so 21.13 And she shall put off the Garment she was taken in and shall remain in thine house and bewail her Father and her Mother a month long and after that shalt thou go in unto her and marry her and she shall be thy Wife so Judg. 14.7 8. And Sampson went down and talked with the Woman which was beautiful in his eyes and within a few dayes he returned to take her to wife Thus we understand Mat. 1.18 When as Mary was betrothed to Joseph before they came together she was found to be with Child of the Holy Ghost According to this ancient custom of God's People we understand the 24th of Genesis where Abraham's Servant having travelled unto Mesopotamia with Authority from his Master to provide a Wife for his Son he obtains her consent and promise there which was Espousing by a Proxy afterward she being brought to Isaac Isaac took her and brought her into his Mother Sarahs Tent which discovers the gross mistake of many who from hence huddle these things into one as if there were no difference of time at all between Espousing and Marrying which it's evident were different actions and with great solemnity performed at divers times and was here the ground of the Bridegrooms tarrying Observ 1. That there are three certain special times observable in the Marriage between Christ and the believing Soul 1. Of Espousing and Contracting with the Lord such was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Lord and the believing Soul promise mutual Faithfulness Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in loving Kindness and in Mercies and vers 23. I will sow her unto me in the Earth and will have mercy upon her that had not obtained mercy 2. An interval and space of time after betrothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 3.3 And I said unto her thou shalt abide for me many dayes thou shalt not play the harlot thou shalt not be for another man so will I also be for thee 3. A time of coming together and uniting with him cohabiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Wedding from the Dutch word Wedden to promise and wed of Truth Faith Love and Obedience which promise the Bride makes to her Bridegroom at their cohabitation and coming together when reciprocally the Bridegroom promiseth to his Bride as Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in Truth and in Righteousness Jesus said if a man love me he will keep my words Joh. 14.23 And my Father will love him and we will come unto him and make our abode with him 4. Hence every Soul may learn in what estate and condition it is toward God in Christ whether yet we stand out and are at a distance alienated from the Life of God while yet the Ambassadors of Christ wooe us and beseech us to be reconciled unto him 2 Cor. 5. Or whether we have contracted our Souls and given our consent I am content to do thy will O Lord c. Or whether our Lord refresh us with his gracious visitations and rain his Manna of Consolation upon our souls Whether He comfort us with his Spiritual Bread of his Living Word and with his Spiritual Drink the Wine of his Holy Spirit until He comes to be our Life 1 Cor. 11.26 As often as ye shall eat this bread and drink this cup shew ye forth the Lords death untill he come Or whether our Lord own and take us to himself and make his abode with us as before in the 14th of John 23. and 2 Cor. 13.11 Finally Brethren be ye perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you 5. Hence we learn what is the common profession of believers in Christ they are such as wait and expect his Coming they are such as stay themselves upon him while he yet tarries until he come unto them That although the time between the Espousing of the Soul to Christ and the consummating of the Marriage be long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tedious yet they wait watch and pray I say again watch Which waiting and expecting of him is either according to the flesh or according to the spirit 1. According to the flesh and thus while he tarried under the Law before He was manifested in the flesh He was called the desire of all Nations Hag. 2.7 For thus saith the Lord of Hosts yet a little while and I will shake the Heavens and the Earth and the Sea and the
those who are feverish and pluretical for sin reviving by the Law prohibiting it puts forth all its strength Nitimur in vetitum semper and so allures the man and deceives him as the wanton harlot woman Prov. 7. deceives the young man with fair speeches and causeth him to yield and with flattering of her lips she forceth him vers 21 22 23. and Prov. 9.17 she tells him stoln waters are sweet and bread eaten in secret is pleasant but he considers not that the dead are there and that her guests are in the depths of hell Hence it comes to pass that a sweet thing over-greedily fed on genders choler the deceived man surfets of his sweet meat and hath remorse of conscience and sorrow for his sin yea as some feed on sweet fruits over-greedily and glut themselves with them and never afterward care for them the surfetted man loaths what he loved before Thus the Bee brings honey but leaves a sting behind it and a loathing and abhorring of it and a deadness of appetite ever afterward to it So we understand the Apostle 1 Cor. 15. the sting of death is sin and the strength of sin is the Law So that the Law is not sin which was the doubt Sin No. The Law is holy and the Commandment holy and just and good In handling the Law I propounded this method to my self to speak 1. Of the nature of the Law 2. The principal effects of it 3. The adjuncts and accidents of it I have hitherto spoken of the nature and principal acts of the Law I now proceed to handle certain adjuncts accidents and epithets of it these adjuncts accidents or epithets of the Law they are either such as qualitie or dispose indifferently the inward and outward man or else they are such as more especially or determinately qualifie the inward man Those of the former kind ye have in the Text one of the later ye have vers 14. We know that the Law is spiritual In the words we must first distinguish 1. The subject the Law and Commandments 2. The adjuncts of the Law 1. The subjects differ as general and special as totum pars the whole and part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the whole Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some more special parts of it so the Scripture speaks The Law may be considered 1. Generally so 't is holy 2. Specially so 't is 1. Holy ordering the man to his God 2. Just ordering the man to his neighbour 3. Judicial 4. Good ordering the man towards himself 5. Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is taken generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commandment specially thus Matth. 22.36 what is the great Commandment in the Law Ephes 2.15 The Law of Commandments Matter enough for many large discourses Verba sunt rerum vehicula saith the Lawyer I shall therefore first enquire into the meaning of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn holy then into the nature of the thing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render holy signifieth properly that which is separate from something and applyed to something 1. It 's spoken sometimes of persons 2. Sometimes of things According to the essence and nature of it it may be described an inviolate purity or freedom from pollution Dionysius Areopagita A certain purity that is free from all wickedness a perfect and altogether unspotted cleanness The Platonick Philosophers conspire with Divines Speusippus defines holiness a declining from sins committed against God and an observation of Gods worship according to his nature According to this sense the Law is said to be an undefiled Law a pure Law as that which commands seperation of all sin and consecration and dedication of our selves unto God and his Righteousness The reason why the Law is an holy Law may be taken from the consideration of the Law-giver and the end he aims at in those who are subjects to his Law The Law-giver is holy the Holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 6.10 where the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not conceal the words of the Holy One. If we consider the pattern and counterpart of the Law in God which is the causa exemplaris the original of it 't is the essential holiness it self according to which God himself is holy and the Law is conformable The end 1. Mediate in respect of Men 2. Ultimate in regard of God 1. Mediate that we should be holy This is the condition before the giving of the Law Exod. 19.5 6. this end is added immediately upon the promulgation of the Law Exod. 20.20 The Lord is come to put his fear before your faces that ye sin not and that so we may be made partakers of Gods holiness i. e. his Christ Hebr. 12. 2. The Ultimate and last end is the honour praise and glory oâ— the Holy One Psal 30.4 Sing unto the Lord ye Saints or holy ones praise him for the remembrance or to the memorial of his holiness the like Psal 97.1 that which the Apostle speaks home to 1 Pet. 2.9 Ye are a chosen Generation a Royal Priesthood an holy Nation a peculiar people Why that ye should shew forth the virtues or praises of him who hath called you out of darkness unto his marvellous light Observe what the Lord requires of us if the Law be holy there 's a necessity that we should be holy to whom the Law is given The Priests and Ministers of the Lord they must be holy Exod. 19.22 Let the Priests who come neer to the Lord sonctifie themselves so must the people also What manner of men should we be 2 Pet. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Lord saith of profane unholy and disobedient men their spot is not the spot of my people Deut. 32.4 Tremellius Vitiositas illorum aliena est à filiis Dei qui justus innocens est Whose spot is it then The Law allows no uncleanness at all what then doth the faith of the Gospel allow any No it 's a most holy faith Jude vers 20. The extreme degree of one contrary excludes the lâ—â—st degree of the other if therefore our faith be a most holy faith it excludes all and every degree of unholiness and uncleanness and therefore faith is said to purifie the heart Act. 15. and through faith we establish the Law Rom. 3.31 What then is Christ the Minister of sin or unholiness God forbid saith the Apostle He is the most holy Dan. 9.24 He is the Minister of Circumcision to cut away all filthiness and superfluity of naughtiness He gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or any such thing Ephes 5.26 27. And the Saints are diligent to be found of him without spot and blameless 2 Pet. 3.14 And therefore the Apostle prayeth for the Thessalonians 1 Thess 5.23 The very God of peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
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
there was this difference between them Moses appeared terrible unto his beholders Christ amiable unto his wherefore 't is added Mark 9.15 They were greatly amazed and running to him saluted him Observe then the ground of that Majesty which is conspicuous in Kings and Princes Christ himself saith by me Kings Reign He hath imprinted in Kings Princes and Governours multum Dei saith Aquinas See Notes on Psal 112. 2. God calls us by the Ministration of his Spirit which is Glory 2 Cor. 3.8 where again we have glorious for so Christ was raised from the dead by the Glory of the Father Rom. 6.4 That Glory of the Father is the Spirit of the Father Rom. 8.11 If the Spirit of him that raised up Christ from the dead shall quicken your mortal bodies by his spirit that dwelleth in you By this Glory and Virtue i. e. by the Spirit and Power the Lord calls us to be partakers of his Glory Christ himself hath promised it Joh. 17.24 Father I will that all they whom thou hast given me be with me where I am that they may behold my Glory All the Saints partake of it even in this life in some good measure more or less for as any body is more or less lucid and capable of light so it reflects it and discovers it unto others So all and every Saint of God according to that capacity receive of this Glory and Majesty as being all called by glory and vertue 2 Pet. 1. for so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Glory of Moses figuring the Law was formidable The people durst not behold the face of Moses That of Christ is amiable and lovely The people were astonished at first sight but then they ran unto him and saluted him Marc. 9.15 And therefore when Moses prayes the Lord to shew his Glory i. e. his face which is Christ Exod. 33.18 vers 19. The Lord faith I will make all my glory to pass before thee Exhort To aspire to behold that Majesty this was the ambition of Moses Exod. 33.18 I beseech thee shew me thy glory This Spirit is that wisdom of a man which makes his face to shine Eccles 8.1 As they who beheld Stephen saw his face shine gloriously as it had been the face of an Angel Act. 6. last This the Apostle speaks plainly 2 Cor. 3.18 We all behold as in a glass the glory of the Lord with his open face So it is opposed to Moses that put a veil upon his face So all our old Translations and the Reformed Churches and are transformed into the same image from glory unto glory even by the Spirit of the Lord which is his glory This is that which in a figure the Lord promised Hag. 2.7 That the desire of all nations should come i. e. Christ and fill this house with glory i. e. believers who are his house Heb. 3.6 Whose house are we for know ye not that your bodies are the temples of the holy Ghost These temples be will fill with glory and majesty Act. 13.15 When Paul and Barnabas entred into the Synagogue of Antioch in Pisidia the Rulers sent to them saying Men and brethren if ye have any word of exhortation to the people say on They call the Sermon wont to be made in the Synagogue by the name of Exhortation And surely it is or ought to be the drift of all our Sermons to exhort unto the duties of the Christian Life and such most what must be my discourse at this time because having not finished this Text the next words contain clean a different matter Sign Every man thinks he hath a store in this self-love makes men conceive all the priviledges of the Saints to belong to them but without holiness no man shall see the Lord A wicked man shall not see the Majesty of the Lord Esay 26.10 Means Is this possible that any man should see the Majesty of the Lord There is a rude draught of Gods Majesty in the creature Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's enough to make men inexcusable who hold that truth in unrighteousness for no man hath seen God at any time The only begotten Son who is in the bosome of the Father he hath declared him Joh 1.18 So that no man knows the Father but the Son Matth. 11.27 In Christ therefore we see the Father As the splendor or Majesty of the Sun cannot be seen in its self but in a glass as through a cloud it may be seen So neither can the Majesty of the Father be seen in himself but in Christ who is the brightness of the everlasting light the unspotted mirrour or glass of the power of God and the image of his goodness saith the Wiseman Sapient 7.16 In him he may be seen But how in him since no man can see God and live Exod. 33.20 Is this sight of Gods Majesty after this life Respon He must first dye that precious death of the Saints Psal 116. He must be dead with Christ he must be conformable to his death and so he shall see the Father And therefore the Lord saith to Moses Exod. 33.21 when he had desired him to shew him his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold there is a place with me or by me as neer as could be That place is Christ himself for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the names of God And so that place was by him indeed or in him rather as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie as the Father is in the Son And therefore it presently follows thou shalt stand upon the rock now the rock is Christ 1 Cor. 10. And therefore it shall come to pass saith the Lord when my glory shall pass by I will put thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a elift of the rock the word in the Syriack Matth. 27. is used for the Sepulchre of the Lord when we are conformahle unto his death and have all affections and lusts dead as it were buried with him then we see the Lord We bear about in our bodies the dyings of the Lord Jesus that the life also of Jesus may be made manifest and appear and be seen in our mortal body This is one means and a second is mutual love and charity 1 Joh. 4.12 No man hath seen God at any time if we love one another God dwelleth in us and his love is perfected in us Thus eye hath not seen nor ear heard nor hath it entred into the heart of man i. e the natural man what God hath prepared for them that love him 3. On the right hand in the highest Let us aspire unto this highest eminency to sit with Christ in the highest God the Father hath set Christ with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 20-21 And he sets all true Christians there Eph. 2.6 'T is wonderful what the force of imagination is Men fancy to themselves that they are in heaven though they live in their sins and their earthly mind This
be a Prayer-house as Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Procationis for such there were many not only in the Land of Israel but also in other Countries Luk. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must understand a Prayer-house otherwise we shall hardly make St. Luke to write good Greek though eloquent in that tongue in qua te quaero proseucha Juvenal To such a Prayer-house the Apostles went Peter and John Act. 3.11 The Fathers of the Primitive Church having observed that the Gentiles kept yearly certain Feasts and Solemnities for the winning of them to the Christian Faith they ordained certain Festivals in place of the Heathenish Customes Such were the Ambervalia wont to be kept in the Spring when the new Corn appeared above the ground as Virg. Georg. lib. 1. Terque novas foelix circummeat hostia fruges In place of which the Ancients ordained their Processions Such were the Saturnalia which were wont to be kept in December which month they dedicated unto Saturu as January unto Janus About the 12th of December the Sun entring into Capricorn the Romans began their most disorderly Revelling when the Masters waited on their Servants In place of that most licentious and disorderly Festival the Apostles as some would perswade us but surely the Primitive Christians I know not by what Authority Instituted the Feast of the Nativity of our Lord and Saviour Jesus Christ and that much about the same time when the Sun was now returning and arising from the Winter Solstice the Tropick of Capricorn as the fore-runner of our Lord John Baptist was then remembred when the Sun was now returning and descending from the Summer Solstice the Tropick of Cancer So some understand those words of John the Baptist Joh. 3.30 He must increase but I must decrease This feast therefore howsoever they well intended it for a pious memorial of the word made flesh yet their posterity have far degenerated from the Primitive Ordination as I shall shew anon Mean time come we to the consideration of the words read unto you which by providence prove a very fit Christmas Text though I doubt not but the most of you can bear me witness that non inventa reperta est It 's a Text truly not sought for or chosen by me for any such purpose but that which offers it self next to that part of the Chapter which I last hanlded Of these I doubt not to say but that they were strong and such as St. Paul writes of Rom. 14.5 that they esteemed every day a like yet did they accommodate themselves unto the multitude who generally are weak and such as the Apostle speaks of in the same place that they esteemed one day above another Heb. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Our Apostle ves 10. having said it became him for whom are all things in bringing many s ns unto glory to make the captain of their salvation perfect through sufferings He left ground for two doubts behind him 1. Whereof one How the people of God may be called his children or sons that he hath satisfied vers 11 12 13. 2. He now comes to answer the other how the Son of God may be said to taste and suffer death and that is his business now Death he could not taste unless he put himself into a way of suffering death and that was by partaking of flesh and blood and the nature of man This is 1. Generally and positively 2. Particularly illustrated by a diversity not the angels but the seed of Abraham which the Apostle demonstrates to be very necessary for divers ends As 1. To destroy the devil And 2. To deliver the captives out of his power 3. That he might be a merciful high priest 1. The children are partakes of flesh and blood 2. Christ took part of the same 3. Because they were so Christ took part of the same 4. The devil hath the power of death 5. Because the children are he took part that by death he might destroy him that had the power of death i. e. the devil What is meant 1. By flesh and blood 2. By partaking of flesh and blood 1. Flesh and blood is 1. Mans nature 2. The corruption of mans nature or mans nature corrupted 3. The restitution or renewing of mans nature or mans nature restored and renewed 1. Mans nature is signified by flesh and blood Matth. 16.17 Gal. 1.16 2. Corrupt nature 1 Cor. 15.50 3. There is a flesh and blood which is the renewing and restoring of corrupted nature which is the flesh and blood of Christ Joh. 6.53 Sometimes mans nature is understood by one or other of these as by 1. Flesh Esay 40.5 The glory of the Lord shall be reveiled and all flesh shall see it together 1 Pet. 1.24 All flesh is grass c. 2. So by blood Act. 17.26 He made of one blood all nations of men c. 2. To be partakers of flesh and blood is to have it common as well to one as another so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth And these children in divers estates are partakers of all these 1. Of humane nature flesh and blood the common state of mankind 2. Of corrupt and depraved nature by the fall 3. Of renewed nature through the grace and power of Christ Observ 1. This discovers unto us what our nature is even flesh and blood All what we wash anoint c. See Notes on Matth. 16.17 Observ 2. How ignorant of Divine Matters men are by nature Matth. 16.17 Gal. 1.16 much more ignorant by corruption of nature for hereby their heart ignorant before becomes more grosly ignorant their foolish heart is darkened Rom. 1. It 's a foolish heart and contracts more folly to it self So that the Philosopher himself could say that a wicked man is the worst of all living creatures Polit. lib. 1. Nay the Wise man appeals to him who can tell him Quid nequins quam quod excogitavit caro sanguis Only herein the children of God much differ from all the world beside which lyes in darkness and wickedness 1. They have the morning light shining to them Esay 8.20 which is here spoken to these children 2. They have heard and learned of the Father Joh. 6.45 Reason Why were the children partakers of flesh and blood The Lord well knew our mould and fashion that were we made strong and able in our selves though that strength were not of our selves but of God we would yet ascribe that power rather to our selves than to God The Fly on the Axle-tree of the Chariot Quantam ego vim pulveris excito saith she What a dust do I raise few are so thankful or ingenuous as she who told Ajax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems therefore to have been the design of the great God to make man a weakling of flesh and blood to hide pride from him Job 33. and to keep him humble
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
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
dry Land and I will move all Nations and the desire of all Nations shall come and I will fill this house with Glory saith the Lord of Hosts Thus Simeon waited for the Consolation of Israel Luk. 2.25 And behold there was a man in Jerusalem whose name was Simeon this man was just and feared God and waited for the Consolation of Israel and the Holy Ghost was upon him so Anna waited for him also vers 36. and many others vers 38. She being a Prophetess a Widow of great age above eighty years who had served God with fasting and prayers coming at the same instant unto them confessed likewise the Lord and spake of him to all them that waited for Redemption in Jerusalem upon which the Apostle in the second of the Hebr. 14. acknowledgeth also saying Forasmuch as the Children were partakers of flesh and blood he himself also or likewise took part with them that he might destroy through death him that had the power of death that is the devil 2. There is also a waiting upon his appearing and coming in the Spirit this is not proper only to these latter times of the Gospel but even thus also the holy Fathers of Old waited for the Lords appearing and coming unto them thus Jacob professeth Gen. 49.18 O Lord I have waited for thy Salvation So Job 14.14 If a man dye shall he live again All the dayes of mine appointed time will I wait till my change shall come so Psal 25.5 Lead me forth in thy Truth and teach me for thou art the God of my Salvation in thee do I trust all the day also Psal 101.2 I will do wisely in the perfect way till thou comest to me I will walk in the uprightness of mine heart in the midst of mine house and Mich. 7.7 I will look unto the Lord I will wait for God my Saviour So the Apostle Rom. 8.25 If we hope for that we see not we do with patience abide or wait for it and Hebr. 9.28 Christ was once offered to take away the sins of many and unto them that look or wait for him the second time shall he appear without sin unto salvation Yea this was one main duty which the Apostles in their preaching and writings exhorted men unto as may in many places appear especially in the 1 Thess 1.9 10. For they themselves shew of you what manner of entring we had unto you and how ye turned unto God from Idols to serve the living and true God and to look for his Son from heaven whom he raised from the dead even Jesus which delivereth us from the wrath to come 2. They all slumbred and slept Slumbring and sleeping is either natural or spiritual good or evil so the Psalmist in Psal 4.8 I will lay me down and also sleep in peace for thou O Lord only makest me dwell in peace and safety Natural Actions are commonly defined to be such as we read in the 1. of Gen. 28. God blessed them and said Bring forth and multiply and fill the earth and subdue it wherein are comprised many Natural actions as Eating Drinking Ruling Subduing Obeying Sleeping Waking Procreation and the like all good in their kind No man will think that these Virgins are blamed here for Natural slumbring or sleeping all what is Natural and only so may be good or evil Nor can we conceive how slumbering and sleeping can be understood of the Natural clearly though there are of the Ancients who understand it so but there is no such Conference after the natural Death between the wise and foolish all their thoughts perish And therefore of necessity we must enquire what is the Spiritual slumbering and sleeping for which they are rather here all blamed There are Spiritual Senses answerable unto those Natural three of them we have together in 1 Joh. 1.1 That which we have heard which we have seen with our eyes and our hands have handled of the word of life a fourth we have in the 34. Psalm vers the 4. O taste and see that the Lord is good and gracious to them that put their trust in Him the 5. in Cant. 1.3 Because of the savour of thy good ointments thy name is as an oyntment poured forth therefore the virgins love thee the savour of thine oyntments the Savour of life unto life making life 2 Cor. 2.16 To the one the savour of death unto death to the other the savour of life unto life When therefore the Objects of our Spiritual Senses are propounded to us yet by reason of the fumes and vapours of outward things the thoughts and affections towards them are damped and our heart blinded so that the Prophecy becomes often fulfilled which we read Matth. 13.14 15. of Esay's which saith By hearing ye shall hear and shall not understand and seeing ye shall see and not perceive for their heart is waxed gross their ears dull of hearing and their eyes have they closed lest at any time they should see with their eyes hear with their ears and understerstand with their heart and should be converted and I should heal them Saepè oblata ob oculos non videmus oftentimes those things before our eyes we see not saith Scal. Luk. 21.30 Take heed to your selves lest at any time your heart be overcharged with surfetting and drunkenness and the cares of this life for as a snare shall that day come be watchful therefore and pray The slumbering therefore is a kind of supineness and negligence the sleep security and carelesness which steals sometime upon the wise Virgins a forgetfulness of their duty towards God and also towards their neighbour Hence may arise a Doubt Some may say how can all these Virgins both wise and foolish be said to slumber and sleep May we read the words distinctly they all slumbered as the wise and slept as the foolish for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise a Copulative is sometime taken for a disjunctive as in the Story of Jephthah's Daughter I have shewn but this is against the common Consent of all Antiquity perhaps some may say for all read the words copulative as common to both wise and foolish So that the words may be understood as common to both wise and foolish Virgins that they all slumbred and slept they have all more or less been negligent careless drowsie carnal and secure Observ 1. Hence may be observed if both wise and foolish Virgins slumbred and slept it 's a sad thing to be a man for if all whoever they are who serve God slumber and sleep great is the infirmity of all Mankind which inclines even the wise themselves to folly How good a God have we who would not that any should perish 2 Pet. 3.9 1 Tim. 2.4 but that we should all awake to righteousness and sin not 1 Cor. 15. Hence may arise another Doubt But is there no difference betwixt the wise and foolish To which I answer it 's true in regard of sleep in death there
silentium laus the dumb the silent going on in well doing praiseth God As the work of a cunning Artificer as we are wont to say commends him that made it and such are the Saints of God even Gods work-manship created of God unto good works which God hath prepared that we should walk in them Ephes 2.10 Thus we confess to the praise of God that it is he that hath made us and not we our selves we are his people 2. That 's the other way of praising God by outward and vocal expression and this is proper to the reasonable and understanding Creatures as Men and Angels who beside that they really shew forth the virtues of their Maker as the meer natural and brute Creatures do they also express the praise of God by mutual reveiling one to other their thoughts as Aquinas speaks of Angels or as men by speaking outwardly one to other of the virtues and graces of God his glory his praise and wonderous works and both these wayes All Gentiles all People ought to praise God That 's the third thing to be enquired into and explained but what needs that you will say will ye add light to the Sun for what is plainer than that all Nations and all People are all men Beloved be not prejudiced be not deceived 't is true that in our worldly apprehension all Nations and People signifie all men but not in God's estimate it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture which is not wont to account or stile multitudes of men dwelling together or in divers Countries by the name of Nation or People as having any thing to do with his service unless they submit themselves unto him Say I this or saith not the Scripture the very same Deut. 32.21 They have provoked me to jealousie with that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people who are they All Gentiles who walk in their own wayes all Nations all People only the Jews excepted who were Gods people while they walked in his way how doth that appear St. Paul quoting the same words Rom. 10.19 applyes them to the Gentiles in opposition to the Jews I will provoke you to jealousie by them that are no people if that be not convictive I am sure Rom. 11.11 is plain enough where he useth the same words through their namely the Jews fall salvation is come unto the Gentiles for to provoke them to jealousie But these may be some few Gentiles Then see the 12th verse If the fall of them the Jews be the riches of the world and the diminishing of them be the riches of the Gentiles how much more their fulness But St. Peter is down-right 1 Pet. 2.9 10. Ye are saith he a chosen generation a royal priest-hood an holy nation a peculiar people that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light which in times past were not a people but are now the people of God so that all Nations in the world if unholy if profane if without God in the world are in Gods account not a Nation not a People So God called the Jews while they were disobedient Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my people and therefore all Nations in their latitude are not fit to praise God but such of all nations as fear God and work righteousness these are fit to praise God Psal But how then are all exhorted to praise God I Answer all Nations and all Men owe this duty unto God but all are not solvendo all are not in proxima dispositione they are not all fitly disposed to pay it and the reason of this is added in that Deut. 32.21 where Moses calls those whom he had called not a Nation presently after a foolish Nation Now we know Non est speciosa laus in ore peccatoris Ecclus. 15.9 10. Praise is not seemly in the mouth of a sinner or a fool for praise shall be uttered in wisdom and the Lord will prosper it and 't is true in this sence honour is unseemly for a fool Prov. 26.1 And therefore holy men are exhorted to praise God frequently throughout the Scripture especially in the Psalms Praise the Lord ye his servants praise the Lord ye that fear him magnifie him all ye seed of Jacob They that seek after the Lord shall praise him praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and rectos decet collaudatio praise becometh the upright 'T is in the congregation of the Saints Psal 149.1 In a word 't is a duty owing unto God from all Nations who shall one day so do but fit to be performed only by his Saints his chosen holy nation his peculiar people yet because all Nations owe this duty all here are commanded so to do And that for great Reason whether we consider the object praise-worthy beyond all praise his lovely his laudable nature so lovely that St. John calls him Love it self 1 Joh. 4.8.16 and because quod amamus facile laudamus that which we love we easily praise his laudable nature so laudable so praise-worthy that he is called praise it self Deut. 10.21 Or 2. Whether we consider his Command none more just none more frequent Or 3. Our Duty none more reasonable than that the work should commend the Maker especially since this is the end the Maker aims at in his work that it should praise him really and vocally For he hath chosen us before the foundation of the world that we should be holy and without blame before him in love there 's the real praise having predestinated us to the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of his glorious grace there is real and verbal praise too Ephes 1.5 6. 1. But doth God then desire our praise and glory Not that he wants it but that we want it who by reason of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are come short of the glory of God Rom. 3.23 2. But if God desire praise and glory then may we who must imitate and follow him as dear Children Ephes 5. If any glory were our own we might without sin lawfully desire it but since all glory is the Lords it is pride and injustice for us to desire any of it and most just and equal for him to demand what is his own 3. But what then must we do when men give praise to us Not receive it for our selves O no that is unfaithfulness to our God to rob him of his praise For how can ye believe who receive honour one of another Joh. 5.44 Yet such unfaithful men are exceeding many Proverb 20.6 For a faithful man who can find for most men will proclaim every one his own goodness
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new THese words I shall first consider in themselves then as they contain the characters and marks of the New Creature 1. Let us consider them in themselves and so they contain these truths 1. Old things are passed away 2. All things are become New 3. Behold all things are become New 1. Old things are past away In the language of the Scripture old things are not alwayes evil nor are new things alwayes good but sometimes the contrary But for our more distinct and orderly proceeding Old things are of three sorts either 1. In themselves truly good as the fountain of all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself the antient of dayes the old way Ask for the old paths where is the good way Jer. 6.16 The old Commandment which is the new Commandment 1 Joh. 2.7 8. The old and perfect age of Christ Ephes 4.13 These old things are in themselves truly good 2. Others there are as truly evil as the old corrupt understanding will and affections which the Scripture calls the old man Ephes 4.22 old sins 2 Pet. 19. 3. A third sort of old things there are of a middle and indifferent nature in themselves such as the Spirit of God makes use of thereby to signifie the other two old things good and evil Of these consist the whole Ceremonial Law and Levitical Service and of the same nature are all forms of godliness in the Christian Church whether of the Popish Religion or the Reformed or of what kind soever The two latter kind of old things are here to be understood viz. the Ceremonial and Moral old things because these two not the other properly can be said to wax old and therefore ready to vanish away as the Apostle argues Hebr. 8. last for so we read that a New Creature is opposed to Circumcision whereby the rest of the Ceremonial Law was to be understood Gal. 5.6 and 6.15 And the former things which are here the old things are death and sorrow and crying and pain i. e. sin and the effects of sin and opposed to new things Rev. 21.4 5. Vetera saith Anselm i. e. veteris hominis vitia the sins or vices of the old man of sin And these two Ceremonial and Moral old things are said to pass away The Greek word here used to pass away is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a time undetermined whereby the Septuagint render such words in the Hebrew as signifie the passing away of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 8.20 The harvest is passed the summer is ended and we are not saved 2. Change of things in time Psal 90.5 As soon as thou scatterest them they are as asleep and they fade away like the grass 3. The passing away of a Kingdom Dan. 4.28 Thy kingdom is passed away from thee 4. The abolishing and annulling of the Law of the Kingdom Dan. 6.6 12. The Law of the Medes and Persians altereth not or passeth not away And according to these four acceptions the word may here be understood I shall speak first of the Ceremonial old things and shew how they pass away then of the Moral old things 1. The Ceremonial old things pass away as the time passeth whence it is that Ceremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time or season because the Ceremonies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to continue only for a time Thus the Tabernacle was a figure for the time then present Hebr. 9.9 And when we read Exod. 29.9 That the Priest-hood should be Aarons and his Sons by a statute for ever that the nature and manner of offering the Passover and the Sacrifices the Sabbath the New Moons and Feasts should continue by a statute for ever We understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn for ever to be meant of a certain time which should have the period or end either with the Jubilee of the Jews or with the coming of the Messiah which therefore is called the fulness of time Gal. 4.4 2. Because a change of things was then made and it 's called a time of Reformation Hebr. 9.9 10. 3. There was a change of the Ceremonial Kingdom Hagg. 2.6.7 Yet a little while and I will shake the heaven and the earth c. and the desire of all Nations shall come explained Hebr. 12.26 27 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken The Rulers of the Jews were the Princes of this world 1 Cor. 2.8 4. The Law of the Ceremonial old things passeth away Hebr. 7.12 The Priest-hood being changed there is made of necessity a change also of the Law And thus ye see how Ceremonial old things pass away The Reason why the Ceremonial old things pass away is considerable 1. In respect of themselves 2. In regard of their ends 3. In regard of God who ordained them for these ends 1. In respect of themselves They are in their own nature temporary and transitory and so subject unto change and alteration God alone being immutable and unchangeable 2. In regard of their ends they are sometime called shadows sometime rudiments or elements 1. They are called shadows because they served covertly to represent unto us new spiritual and heavenly things Col. 2.17 Let no man judge you in meat or drink or in respect of an holy day or of the new moon or of the sabbath dayes which are a shadow of things to come but the body is Christ 2. They are the rudiments and elements of the world the first Lessons which the Jews considered and as children learnt under the Law their Schoolmaster until the coming of Christ the old name Josh 15.15 Ciriath Sepher civitas literarum oldness of the letter Rom. 7.6 It is the Apostles Metaphor Gal. 4.1 4. Josh 15.15 Rom. 7.6 But weak and beggerly elements they are such as are fit only for children vers 9. 1. They are weak and therefore called Carnal Ordinances Hebr. 9.10 so flesh and spirit are opposed as strong and weak Isai 31.3 And therefore there is a disanulling of the Commandments going before for the weakness and unprofitableness thereof Hebr. 7.18 As a Child upon a standing-stool and the Mothers hand and other things to help him to stand and go and a lame man stilts so the weak Child brought up under the Law and fallen lame man useth the help of the Ceremonial old things but being strong in Christ he casts away his crutches Gal. 4. 2. They are wanting and beggarly such as have nothing in themselves but borrow all their power and efficacy from the things they signifie so garments convey not heat unto the body but receive heat from it David being cold himself though covered with cloaths yet got not heat 2 King 1. As signs are empty things yea nothing without the thing they signifie Thus Circumcision in
Pet. 4.14 The Lord shall be unto thee an everlasting light and thy God thy Glory Esay 60.19 2. The consideration of this should raise our highest thoughts concerning our God when ever we approach unto him in any of his Ordinances as Prayer Meditation hearing his word receiving the Sacrament he is the God of Glory with whom we have now to do And therefore we must then especially leave off all our worldly thoughts otherwise lawful as Abraham when he went up to Mount Moriah to offer Sacrifice he left his Servants and his Ass behind him Gen. 22.5 Much more must we then and always relinquish our sinful thoughts and actions As Jacob Gen. 35. Being to go up to Bethel and build an Altar and offer a Sacrifice there he purged his Houshold of their strange Gods and buried their Idols under an Oak never to rise up again Even thus must we do when we approach unto our God purge our selves from the pollution of Idols the Idols in our hearts Ezek. 14. and bury them in forgetfulness never to remember them again and raise our thoughts to a pitch worthy that action we are now about as in the receiving of the Lords Supper we are admonished to lift up our hearts Why We have to do with the great God the God of Glory 2. It discovers the nature of Christ He is Light Brightness and Clearness as the Sun among the Stars as Gold among the Metals Matth. 17.2 John 1.4 5. In him was life and the life was the light of men and the light shined in darkness Prov. 11.5 1 Tim. 6.16 He dwells in that light which no man can approach unto 1 John 1.3 4. If Christ be light we shall discern whether he be in us yea or no In thy light we shall see light Psalm 36.9 Matth. 24.26 27. The light of the day cannot be hid but manifests it self and all other things John 1.14 It is discovered by orderly walking if Christ be in you the body is dead Zach. 2.10 11. If our Gospel be hid 't is hid from them that perish He must needs discover all secret things even the hidden things of darkness 1 Cor. 4.5 He hath told me all that ever I did Is not this the Christ John 4.29 Whatsoever discovers is light as a light brought into a room discovers all things which were there before This is the right Judge It is a small thing to be judged of you or of mans day If he be the true light then he must needs destroy Antichrist 2 Thess 2.8 Esay 11.4 2. In a relative consideration this discovers the nature of God the Father He is a Father of Lights i. e. not only of understanding reason fancy and sense but the Father of the great Light Christ Eph. 1.17 And the Father of all his Saints who shine as Lights in the world Phil. This consideration may regulate all our actions for the end prescribes the measure to all the means in order thereunto and Gods Glory being the utmost and very last end of all our actions the consideration of it fits and squares all and every one of our actions and sets them all in due order and proportion thereunto and this indeed is the end of our Predestination and Election Eph. 1.4 5 6 and Verse 11. We are predestinated according to the purpose of him who worketh all things according to the counsel of his own will that we should be to the praise of his Glory So that all the actions that swerve from or are thwart or come short of this end they are truly and properly sinful for sin is properly a swerving from the due end so all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pecco signifie Thus the Priest and the people ordained for this end and missing of it are good for nothing So that This is a ground of just reproof to many of us to the Minister if he aim at his own lucre or Praise ostentation of wit or Learning not the Salvation of his peoples Souls to the Glory of God ye have a notable place for this Malach. 2.1 9. Exhort To give God his Glory to acknowledge the eminency of his attributes and works in others in ourselves all Glory is his own and he will not part with it to another This we may do two ways Objectively or Formally 1. Objectively when whatsoever is excellent and eminent in the creature we acknowledge more eminent and excellent in God 2. Formally or efficienter when we set forth his Glory in our selves 1. Objectively Thus when we see either beauty or strength we raise from thence the Glory of God Thus O how much more beautiful is he who put this beauty upon the creature as he saith he did Ezech. 16. When we see any strength O how much more strength is in the God of power Thou art the Glory of their strength Psalm 89.17 When we see the wisdom of the creature or other excellency O how much more wise is the only wise God thus Abraham glorified Gods power The like we may say of Riches which many make their Glory their God Jerem 9.23 Amos 6.13 When the Ark of God was shaken 2 Sam. 6.6 Vzza put to his hand and dyed for it so many will try to bear up the Ark but not by might nor by power but by my Spirit saith the Lord God will have the Glory of it 2. This also may be done Formally or by way of efficiency when we order all our actions unto the Glory of God Whether ye eat or drink and whatsoever ye do do all to the Glory of God 1 Cor. 10.31 There are many promises of a Golden Age in the the Old Testament That all the people shall be righteous Esay 60.21 All the earth shall be filled with his glory Numb All taught of God Esay Heb. 8. They shall beat their swords into plough-shares and their spears into pruning hooks Matth. 4. Nation shall not rise up against nation and they shall learn war no more that they shall live every one under his own vine and under his own fig tree for the mouth of the Lord of hosts hath spoken it that the wolf shall dwell with the lamb Esay 11. And all these promises are to be fulfilled in these last days But he who shall hope they will be fulfilled he shall be accounted almost a mad man by the blind world Certainly God is as true in these promises as in any other he hath made or else these have been heretofore or else they shall be For all the earth shall be full of the knowledge of the Lord. If any say these have been let him tell the time if he say in the Apostles time that continued not nor was it universal such as this must be for all the earth shall be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 Numb 14.21 If any say that it is performed in our time it will seem a strange peace when plough-shares are
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard