and weaknesses of the Saints and then all 's well These are pure and holy and godly in their own eyes but are not cleansed from their dung from their filthiness and uncleanness which comes out of their rotten heart Matth. 15. And this is many a Professors Godliness There are who very strictly keep the Sabbath reading Scripture hearing singing Psalms And thus having kept holy the Sabbath day they think they have expiated their former drunkenness and unjustice and merited to be prophane all the week after and this is many a good fellows godliness Nay are there not many who cozen and cheat under a pretence of godliness who pay their debts with their godliness and detain other mens Rights by their godliness what a horrible shame is it that they who pretend Godliness are noted to be more unjust than other men O tell it not in Gath publish it not in the gates of Askelon Nay 't is too late to take heed lest this should be known For Indians could tell the Christians that they learned to steal and to be drunk of them and the Turks are known to be more honest just and faithful in their dealing than many Christians are O how is the name of God blasphemed among the nations by our false godliness Ah pudet haec opprobria nobis dici potuisse non potuisse refelli have Gods judgements been in vain used against us these many years And shall not the Lord be avenged of such a nation as this But now a word of consolation the days are evil it s the reason of St. Paul to exhort us to redeem the time and they who will live godly must suffer persecution 2 Tim. 3.12 all who live godly in Christ Jesus must suffer persecution The Godliness which is according to the Law of the Father under fear it is the common state of Religious men who look towards God for since the Law makes nothing perfect and men being alike liable unto sin there is no provocation of envy but when men are lead by the Law unto Christ and receive power from him to mortifie their sin and exercise themselves unto Godliness in Christ Jesus then arises the envy and it must needs be so For Gods thoughts are not as mans read 1 Thess 4. Where-ever the eminent virtuous life appeared among the Heathen it was persecuted Enoch was not Noah was opposed by the whole world But herein is the eminency of virtuous and holy men seen by how much opposed by the present world by so much the more their love to God and man burns as the fire in the cold air by an Antiperistasis Job in the Land of Vz was an upright man yet how scorned and vilified But methinks I hear the disconsolate say But alas the worldly lusts and the Prince of this world oppose us It 's true and the Apostle expresly makes a Prolepsis or answers that tacit objection by calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by requiring those duties of denyal unto them in this present world gives us hope and courage If the Lord required these duties of us and gave no power for the performance of them there were some cause of complaint but whatever evil there is in this present world the same is counterpoised and overballanced by the good afforded us to resist the evil and vanquish it That we may the better understand this we may learn how to judge of the world that now is as also of that which is to come in reading well and considering the 5 Chapter of the Romans For the very word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the meaning of the word is a worshipping of God well From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies divine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo as to pray or call upon God or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is senescere to wax old implying venerable old age which is honourable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Majesty which is digna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be worshipped So that he was accounted godly who offered Sacrifices who called upon God who reverenced old age This is probable because the Latin word pius is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek signifies fulness as he was held to be pious and godly who offered optima sacra pius deorum cultor not sparing in his offerings but gives the very best to God as pious Abel is commended for offering the fat Gen. 4.4 and Ecclus 44.15 Thus we read of Pium for the best Corn the fat of the kidneys of wheat pia thura the best Frankincence but our English word godly borrowed of the Low and High Dutch is most significative as importing a likeness unto God himself God-like so that he is said to live godly who walks worthy of God and is like unto him Let us then be exhorted to strengthen the weak hands and comfort the feeble knees put our whole trust in God imitate righteous Abel give God the best imitate Jabez 1 Chron 4.10 Jabez prayed or called on the God of Israel saying O that thou wouldst bless me indeed c. that thine hand might be with me and that thou wouldst keep me from evil that it touch me not or may not grieve me And God granted him that which he requested For the Grace of God teacheth us to deny ungodliness and worldly lusts c. This is the Divine Method first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach self-denyal The Grace of God that brings Salvation c. unteaches all impiety and worldly lusts and teaches to live soberly and righteously and godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world The reason is this present world and time is our place and time of tryal and probation which cannot be without an adversary Christ himself hath promised that He will be with us unto the end of the world But it may be questioned how can we deny ungodliness Rom. 6.19 As ye have yielded your members servants to uncleanness and to iniquity so now yield your selves servants to righteousness unto holiness Whence we may observe 1. That hence it appears That the will of the Lord is our present sanctification that we ought to deny our selves and live soberly in this present world not performing our Duty by halves but imitating our Blessed Saviour Phil. 2.8 Who became obedient unto death even the death of the Cross Observ 2. Hence we may note how rashly many at this day deny that sin can possibly be subdued by the Grace of God when yet the Grace of God not only teaches us to deny ungodliness c. but also to live soberly c. these may be ashamed thus to deceive the people and to declaim against Gods Ministers who affirm and teach this Doctrine of Grace as if they taught errors whereas indeed they contradict not so much any Tenent of men as the very
Gell's Remaines Or Several Select SCRIPTURES OF THE New Testament Opened and Explained WHEREIN JESUS CHRIST As Yesterday To Day And the same for Ever is Illustrated IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon In Two Volumes By the Learned and Judicious Dr. Robert Gell late Rector of St. Mary Alder-mary London Collected and Set in Order by R. Bacon Ph. Jerem. 6.16 Thus saith the Lord Stand in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest unto your Souls Vulgarium animarum oculi Divinitatis radios sufferre nequeunt Aug. LONDON Printed for NATH BROOKE at the Sign of the Angel in Cornhil near the Royal Exchange 1676. A PREFACE To the Candid and Christian READERS Men Brethren and Fathers OUr Saviour after he had fed five thousand with five Barley Loaves and two little Fishes gave commandment to his Disciples to take up the fragments that nothing be lost Joh. 6.10.11 12. And behold there was taken up twelve Baskets full much more at the last than appeared at the first This commandment hath touched and obliged us likewise to gather up these Remains of this Learned and Pious Author that nothing of his as much as in us was might be lost for we doubt not to affirm that they are of the same sort of Viands wherewith our Lord himself fed so many thousands in the Wilderness It is said very fitly for our purpose in the ordinary Gloss on that place that the five Barley Loaves were Vetus Lex the old Law contained in the five books of Moses and they are said to be Barley Loaves Quia Lex Cibus est Rudium Medulla hordei tenacissima palea vix separabili tegitur Because the Law is the food of the Rude and Weak the pith or inward part is covered with a most tenacious and scarcely separable husk or shell But behold in this Work the old Law is opened so as not only to become Food for Babes but strong meat for them that are of full age that by reason of use have their senses exercised to discern good and evil But though Fragments which Origen understands to be those more abstruce Divine and secret Mysteries which are usually made light of if not with contempt trod under foot by the more carnal and unspiritual and inconsiderate both Hearers and Readers yea and these as well of the Learned as the Unlearned sort and broken Meat yet such as have a good savour to them who have an hunger after the true heavenly Food that same panem super-substantialem we daily pray for Not indeed so prepared as they would have been had the Author himself lived to have brought them forth However they are no other but in the very Truth the same with his own Copy written with his own hand and faithfully transcribed for the Press Now that the Readers may not take offence that there are so many references in some of these Notes especially those on Matthew to others more fully speaking to the same thing they may and ought candidly to judge that the Author intended the publishing of them all that what seemed to be wanting in the one might be fully found made up in the other And this we doubt not but ye will find saving that I am to advertise you that though these are hitherto preserved yet many were to our great grief lost in the great hurry of that Fire which lately burnt this City some of them lying distant from the other so miscarried But through the mercy of God these like Moses having escaped the violence of the Fire as he did of the Water are here left as Monuments of God's Love to the World and in particular to this City to whom this Trumpet sounded Shrill enough that they might have heard it to their amendment and so their preservation for God Lightens before he Thunders but their Ears were bored before by others to their unutterable hurt and ruine But the City being now as miraculously restored to its former outward splendour as it was suddenly and to astonishment laid in Ashes This is in the other way of preaching the Gospel to them and the whole Nation the second time offered unto them in writing or print for so this Author gave heed unto that tripple command of our Saviour to Peter Pasce oves meos feed my sheep which some understand to be verbo vita scripto by word by life and by letter he hath taught this City by the two former already both which they may find a new imprinted for their use now in Letters and Syllables 2. Some may also take offence that especially in this Volume they meet with so many c's But they need not thereby be troubled for first the sence is good and entire without them and secondly what is wanting generally is either the full expressing of some Clause or Verse in the Scriptures which to have set down at large would have too much and unnecessarily enlarged the Volume especially considering that the most English Readers when they meet with any such they can either out of their memory or out of their Bibles make a supply 3. Some Apologie also may seem needful to the Readers for that they will find especially in the Notes on Act. 2.4 some very brief Repetitions of the same words and sence which they had read before But 1. though this the words of the Apostle Paul Phil. 3.1 may somewhat excuse who designedly did the same thing And though this may be taken for a defect or rather a redundancy yet the Reader is abundantly recompensed by the following Paragraphs which could not well come in their Order but by such a Repetition making way for them 4. It may be convenient also in this short Preface to give some account of the design of this Work which is chiefly intended to discover Jesus Christ who is the same yesterday and to day and for ever Heb. 13.8 which in brief is not only 1. Because as Irenaeus saith of the Scripture Vbique in sacra Scriptura disseminatus est filius Dei The Son of God is that holy Seed wherewith the field of the holy Scriptures is every where sown and overspread which our Saviour confirms by his Testimony of himself Luk. 24.25 26 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself even so in all Humility and Modesty the like in its degree may be truly said to be the scope of this whole Work But 2. Also and more especially because it was the first and continued design of this Author to reveil Christ and the Truth concerning him out of every Scripture whatsoever he treated of whether of the Old or New Testament And those Texts that seem at first sight to be barren and to speak least of that great Mysterie for so the Apostle calls it he finds even there by the Divine Artifice he had
force So we read John 7.23 If a man receive Circumcision on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breaking of the Law of Moses and breaking of the Scripture is not meant only a nulling of either or making either voyd but also a violating disobeying or transgressing of the Law So no doubt it is here to be understood for v. 19. doing and teaching is opposed to breaking the Commandment 4. When Christ is said to come we may understand it either 1. Of his Personal coming in the flesh by taking part of flesh and blood as when he took flesh of the Virgin Mary or 2. Of his coming in the Spirit to his Mystical Body or any Member of it 1 Cor. 11.26 John 6.25 as 1 John 4.2 Every Spirit that confesseth c. Thus John 1.14 The word was made flesh and dwelt in us Now neither of these wayes is it true that Jesus Christ came to destroy the Law 1. Not in his Person for 1 Pet 2.22 He did no sin neither was guile found in his mouth 2. Not in his mystical body or any member of it for do we make void the Law through Faith c. Rom. 3.31 Nor is it reasonable that the Lord Jesus should come either way to destroy the Law or Prophets for 1. They cannot be destroyed but by their Contraries Since therefore the Law is holy just and good it must be destroyed by him who is unholy unjust and wicked for wickedness proceeds from the wicked saith holy David 1 Sam. 24.14 Now the Lord Jesus is so holy and just that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that Holy thing Luke 1.35 And Acts 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy and just one so every way righteous that Hos 3.5 He challengeth his enemies John 8.46 to convince him of sin in him was no sin 1 John 3.5 2. Had he destroyed the Law he had frustrated and made void the end of his coming which was to take away our sin as the Apostle reasons 1 John 3.4 5. 3. The murderer and the thief come to such an end for such an evil intent as to kill and to destroy The Lord Jesus he cometh to save and give life John 10.10 with John 12.50 4. It is the Devil's end to destroy the Law of God and the coming of the inward Antichrist The Son of Perdition is after the working of Satan c. 2 Thes 2.9 Therefore the end of our Lord 's appearing and coming is quite contrary unto that of Satan and his Son that he may dissolve the works of the Devil 1 John 3.8 Doubt Though this be true yet are there many Scriptures that seem to affirm the contrary for Jerem. 31.31 I will make a new Covenant c. Hebr. 8 7-13 John 19. It is finished Ephes 2.14 15. Col. 2.14 Acts 10.24 For Answer to these Scriptures we must know that there is 1. The Will and Law of God which we call natural as that which God hath written in the hearts of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2. That which we call positive as all Nations besides the natural Law have their civil and positive Laws 1. The former of these is altogether immutable according to which our Lord Jesus lived most exactly and destroyed not with the Prophets conformable thereunto 2. The latter is either 1. That which was revealed as a Rule for the time of God's outward worship which they call the Ceremonial Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. That which was given for the maintaining and establishing of humane Society which is called the Judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Question is therefore concerning these two latter kinds of Laws Ceremonial and Judicial 1. As for the Ceremonial Laws they were never intended to be of longer continuance than until the time of Reformation Hebr. 9.9 10. And therefore they have their name Ceremoniae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a time to endure and as they are serviceable unto the principal commandment of God which is life everlasting John 12.50 And therefore they were to have their end when the Child for whose sake they were given was grown up and become a man For an Infant hath need of swathing and swadling clouts and great care and circumspection is to be had until it be grown up according to which the Apostle speaks That we be no more as Children carried about with every wind of Doctrine c. Ephes 4. So Gal. 4.1 Now although these in their time were to vanish yet did not our Lord destroy these but himself was subject to them as being Circumcised and presented in the Temple c. 2. Nor much less destroyed he those other positive Laws which we call Judicial but was subject unto them both in his Person and in his Mystical Body for if the Civil Laws and Sanctions of men be to be obeyed by Christians As there is no doubt but they are according to Rom. 13.1 Titus 3.1 1 Pet. 2.13 14. How much more are those Laws to be observed which hath God himself for their immediate Author and Law-giver Nor doubt I but that a Christian Commonwealth ordered according to those Laws would be the most exact people in the World yea although this Law were made voyd in its time When the Jews Commonwealth for their Rebellion and disobedience was to be destroyed according to that Rule in the Law sublato principali tollitur accessorium Yet we may hence note the manifold wisdom of God and find that of the Wise-man to be most true Eccles 3.14 For howsoever the carnal Commandment might seem to have an end yet the Law of the Spirit of life into which all those Ceremonial Laws are resolved and the Law of Equity which is the principle of all judicial Laws is everlasting therefore Circumcision and the Pass-over are said to be for ever because Col. 2. Philip. 3.3 1 Cor. 5. We are the Circumcision which worship God in the Spirit Obs 1. Whence we cannot but take notice of their notorious spiritual pride who alto supercilio with great despiciency speak of the Ceremonial and judicial Laws of God not considering their own folly for every proud man 's a fool nor their own insufferable presumption that they should dare to slight those Laws which proceeded from the only wise God which every one of them have their spiritual Symbolical and Mystical Understanding such as holy David prayes to the Author of them that he would teach him Teach me not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the moral but also the ceremonial and judicial Laws whose mysteries if inquired into will exercise the most profound understanding of the wisest and best men Obs 2. Note hence the accomplishment of the Types in the Lord Jesus Christ who fulfils them How often read ye in the Book of Joshua that Joshua did
one word Thou shalt love thy Neighbour as thy self 2. There are degrees in the Commandments of God first and second greater and less all are not equal 2. Why is this Commandment said to be great A thing is said to be great two wayes Quantitate molis Quantitate virtutis 1. In regard of bulk or 2. In regard of power and virtue The latter way this Commandment is said to be great or the greatest as it is called by the V. Lat. by reason of the virtue power and efficacy of it and that is in regard of the subject and duty it self 1. In regard of the subject who ever thus loves God with all his heart his heart soul and mind must be enabled hereunto with the spirit of God 1 Tim. 1.5 It is the first fruit and strength of the spirit Gal. 5. The Lord circumciseth his heart that he may love him Deut. 30.6 with all thy heart God will take away the foolishness of thine heart Col. 2.11 12. 2. The duty it self is most required and best accepted by God it swalloweth up all other love concupiscence and desire for he who loves God with all his heart he can love nothing repugnant unto God nothing but in order unto God he loves himself only for God and in order unto God he loves his neighbour out of this love of God even as he loves himself i. e. in order unto God so he loves his neighbour that is is of one heart one soul and one mind with his neighbour as Act. 4.32 So that his love of his neighbour and love of himself is no way contrary to that intire love of God Yea this love of God draws on with it the observation of all the Commandments if ye love me keep my Commandments if therefore we keep not the Commandments we love not God yea howsoever many duties are enjoyned us besides this of love yet this of all the rest is the most excellent 1 Cor. 12. ult and that for two reasons 1. It is most durable and that which out-lasts all the rest and therefore is preferred before prophesie tongues knowledge yea before faith and hope it self 1 Cor. 13. ult 2. The love of God is the seisin the common ingredient of all the Christian man's actions that precious tincture that Chymical dust that turns all it toucheth into Gold as they say Midas did And whatever wants this tincture 't is like the terra damnata 't is nothing worth Hence the Apostles general advise is Let all your doings be done in Charity 1 Cor. 16.14 a rule so necessary that the best and greatest duties otherwise performed whether towards God or towards our Neighbour they are of no value Obser 1. This refutes a cavil wherewith we subtilly deceive our selves and flatter our selves into a self-love instead of the love of God and our Neighbour Charity we say begins at home and when we are called upon to love our Neighbour be merciful c. we measure out that love unto our Neighbour by our self-love not by the love of God But we must know there is no Commandment in the whole Word of God to love our selves 't is only supposed There is no ground for this Proverb as we use it but the contrary is true Charitas non quaerit quae sua sunt 1 Cor. 13 5. Obser 2. Observe the integrity and sincerity of our love towards God it must be with all the heart with all the soul with all the mind with all the strength which we are not to understand so as too many do for sincerity and uprightness only as it is opposed unto hypocrisie and dissimulation for so even the very lowest degree of love must be sincere and without dissimulation Rom. 12.9 Eph. 4. And therefore the Passover must be eaten with the unleavened bread of sincerity and truth 1 Cor. 5. but when we speak of the integrity of our love to God it is so to be understood that the love of God ought to be intire and perfected in us as St. John speaks 1 Joh. 4.12 and when that comes to pass see what followeth vers 17. Herein is our love made perfect that we have boldness in the day of judgment because as he is so are we in this world It is not to be performed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart and an heart The Lord requires the whole heart not with a soul and a soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as a man that hath two souls Repreh Those who pretend to love the Lord but 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their understanding but that is here set in the last place we must first love him with our heart and soul The first and principal thing the Lord requires of us is to give him our heart My Son give me thy heart Obser 3. Observe then what is the principal good 1 Cor. 13. ult 2 Pet. 1. Obser 4. See the summ and perfection of all the works of God even the love of God the first and great Commandment that which is the fulness all the rest are but a part The Apostle so speaks of it 1 Cor. 13. When that which is perfect is come i. e. Charity this is the first the great Commandment That which is the ruling the reigning Grace This was meant by the Reign of David the King in the Genealogie of our Lord though there were many Kings yet David only so called Mat. 1. And in the story ye find the Lord no where so zealous for the Reign of any as for the Reign of David his Name speaks the reason it sounds Love the first and greatest the ruling Grace Here I shall endeavour to satisfie a doubt 1 Sam. 16.10 11 12. Jesse made seven of his Sons to pass by David yet remained he was the eighth 1 Sam. 17.12 14. Jesse had eight Sons and David is said to be the youngest the eighth I repete nothing which I delivered touching the eighth in my last Exposition ye may observe in that scale of Graces like Jacobs Ladder from Earth to Heaven it consists of eight rounds 2 Pet. 1.7 That Charity is the eighth and last even Christ the Love of God Col. 1.13 But how is David then said to be the seventh as he is expresly 1 Paral. 2.15 I know what is commonly answered that in the first place the Scripture reckons David's adopted Son Jonathan in the last his Natural Sons only I know not how that satisfieth because I know no Scripture whereon that answer is grounded but sure I am the true David Christ is the seventh the Sabbath the Rest-day the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.9 10. The rest from sin Mat. 11. so Love also is the seventh round in the scale of Graces 2 Pet. 1.7 But why was David so zealous for Solomon to Reign 1 King 1.30 so he had sworn and again swears to Bathshebah let us not think the Scripture here records only Natural affections such as Historians commonly relate
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
exinde spei aeternae particeps Who having received from God the Father the substance of Baptism is become holy and so partaker of the eternal hope Now plainly before we know what it is to be named with Christ's Name we must know what Christ is See Notes on Matth. 10. Gen. 1.28 Repreh 1. All false appearances See Notes on Matthew 10. 2. Who bear the Name of Christ in outward profession yet are not the men they seem ibidem Exhort To a most earnest seriousness and sincerity ibidem Consol As these many Antichrists who are here prophesied of by our Lord that they should come in his Name so the true Christ comes in his Fathers Name also As the false Christs come in their Fathers Name so the true Christ comes in the Name of the Father who is the God of Truth whom he calls himself Amen Amen i. e. Veritas veritatis 1. As the false Christs come from the Father of Lies so the true Christ is Jesus the Saviour who is born of the Father who is called God the Saviour Tit. 2. As the false Christs are Destroyers and born of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Abaddon and Apollyon the son of perdition 2 Thess 2. As the Spirit of Errour 1 Joh. 4. leads men into all errour and deceit so the Spirit of Truth leads the Disciples of Christ into all Truth 1 Joh. Observ This discovers the great Wisdom and mighty Power of God that though they be many who deceive yet he is wise and powerful to discover and frustrate all their machinations so that the Church in all Ages hath stood and shall stand maugre all opposition 3. Those Deceivers who profess this grand Truth teach many Lies and Errours under pretence of this one Truth 2 Pet. 2.12 13. and under the colour of this Truth live disobediently dissolutely and loosly Tit. 1.16 and turn the grace of God into wantonness Jude v. 4 5. 4. The Devil transforms himself into an Angel of light 2 Cor. 11.13 14 15. 5. The greatest deceits and subtilties are hid and used here 6. One truth may usher in many errours by the subtilty of Satan and his Ministers Many shall come in Christ's Name and say I am Christ This day if at any other time since the dayes of Christ in the flesh or the Apostles dayes this Scripture is fulfilled in our ears Observ These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 Repreh The false Christs and the false Prophets who publish them and the false Christians who believe them The false Prophets confess Jesus to be the Christ and under that Truth bring in manifold errours that he hath done all things so that we need do nothing but believe that we are Redeemed though we yet serve sin that all sins past present and to come are pardoned that once in Christ and alwayes in Christ Let it not seem strange to us that there are so many divided judgements in the world concerning Christ who yet all of them pretend his Name Exhort Receive him that comes in his Fathers Name Joh. 5.43 He comes among his own but his own receive him not Joh. 1. He complains he hath not where to lay his head He comes that we may have life Joh. 10. Means Alas their pretences are so many and so glorious how can I but be deceived by them Call things and persons by their right names Alas how shall I know them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not our Lord tell his Disciples by their fruits ye shall know them Mat. 7.16 and he there speaks of these false Prophets who should come unto them in sheeps cloathing but inwardly are ravening wolves When Austin the Monk came into England the remnant of the holy People who then dwelt at Glastenbury sent of their brethren to discover of what spirit he was with this direction If he be humble lowly and meek he comes in the real Being Nature and Authority of the Lord Jesus who is lowly and meek Mat. 11. If he be Proud c. though he comes in the name and pretence of Christ he is a false Prophet he calls himself by a false name therefore Prov. 6.17 a proud look and a lying tongue are joyned together and therefore proud and haughty scorner is his name who dealeth in proud wrath Prov. 21.24 Beware of them be not deceived by them If he be Contentious though he come in the Name of Christ he is a false Prophet and this fruit grows from the former pride for only by pride cometh contention Prov. 13.10 He is no Ambassadour of peace beware of him pride goeth before contention Prov. 16.18 If he be Covetous let him come in what name he will he is a deceiver the Lord hath discovered this to be the character of the false Prophets of old Mich. 3.5 and the same is the mark and character of the false Prophets that come in the last times 2 Pet. 2.1 2. Hezekiah brake the brazen serpent and called it Nehushtan 2 King 18.4 others might call it a God or a monument of the Divine Presence but he called it a piece of brass The People offered Sacrifices and so called them when yet they worshipped their own false Gods but the Lord calls them not Sacrifices but slain beasts Act. 7. Jehu called his bloody mind by the name of Zeal Come see my zeal The Jews called their abstinence from meat by the name of a Fast which the Prophet calls their holding down their heads like a bull-rush for a day Esay 58. Means If we receive the noble stranger Shamgar with his Ox-goad inciting and stirring up his Ministers the Oxen 1 Cor. 9. He will subdue these spiritual Philistins The Chast Penelope waited for Vlysses and yielding not to any paramours he coming destroyed them all And when the true Bridegroom comes he shall do in like manner They shall say I am Christ This is the fourth thing which our Lord foretells The profession of these many deceivers they shall say I am Christ which may be understood Two wayes 1. When the Deceivers shall speak this of themselves or 2. They shall speak this of Christ himself 1. Of themselves Supra 2. When many shall speak these words of Christ truly and profess that Jesus is the Christ the son of God And thus the words no doubt are genuinely and properly to be understood Many shall say that I the Son of Man am Christ Reason That under that Truth they might vent their errours Observ 1. Many grand Impostors and Deceivers may profess much Truth yea that grand Truth that Jesus is the Christ 2. Such Believers and Professors believe and confess no more than the Devils themselves do Mat. 8.29 Mar. 1.23 24. Act. 16.17 18. 2. The effect They shall deceive many Reason Why shall these deceive many 1. In regard of the many they are such as are fit to be deceived they are such as already perish in
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
2. A casting down of the proud and high-swoln thoughts Thus the way of the Lord is a plain and even way a way of equity we have a clew to guide us in that way Matth. 7.12 Whatsoever ye would that men should do unto you do ye the same Men are wont to esteem what injury is done to themselves to be very great what they do to other men little or none at all what 's the reason they go by the rule of self-love 2 Tim. 3.2 that leading sin lets in all the rest The guide of the Lords way is self-denial let him deny himself Severus the Emperour is reported to have had that sentence often in his mouth Quod tibi fieri non vis alteri ne feceris and for that reason he is supposed to have been a Christian But if that be a mark to know a Christian by Good God! where shall we find a Christian we esteem not Christians now by obedience to Christs Doctrine but by Opinions and taking parts though we live Antichristian lives as that Emperour had that speech often in his mouth yet persecuted the Christians That Emperour died in this Island and I would to God that Christian Principle were not dead with him But wouldst thou walk in this way of equity wherein all the Saints of God have walked before thee it is the Law and the Prophets Matth. 11.13 which prophesied until John Change the person and when thou wouldst do any thing to another examine thy self would I be defrauded slandered robbed killed c. Thou shalt love thy neighbour as thy self Omnia praecepta in hoc he that loves his neighbour hath fulfilled the whole Law Gal. 5. 3. The way of the Lord hath no stumbling-blocks in it The Wise Man tells his Son that if he follow Wisdom he shall walk in his way safely and his foot shall not stumble Prov. 3.23 and there is great reason for it for the steps of a good man are ordered by the Lord and he delighteth in his way Psal 37.23 and he gives his Angels charge over such a man to keep him in all his wayes Psal 90.11 such a man is in the day and if a man walk in the day he stumbles not Joh. 11.9 much less doth the righteous man fall seven times a day Which I beseech ye to take notice of because I well know many well-meaning Christians have drunk in this errour and conceive it to be a truth grounded upon nay extant in the Scripture in the Complaint of a Sinner which is set next before the singing Psalms ye have this in the beginning of the third staff The Scripture plain tells me The righteous man offendeth Seven times a day to thee Now beloved where doth the Scripture plain tell me this I doubt not but the Penman of that Complaint had reference to Prov. 24.16 where we read a just man falleth-seven times and riseth up so that in that part of the Complaint there is a double errour committed 1. There is an errour of adding to Gods Word an usual errour but a damnable one a day is not in the Text I have on purpose searched the Original Hebrew Chaldee LXX Latin Translations many Translations of the Scriptures into other Languages and those many yet a day is not extant among one of them except only in one Latin Translation which wanting the Original is of no Authority at all 2. Suppose it were a true reading That the just man falleth seven times a day which yet is no where extant in the Original yet it is not rightly there understood That the righteous man offendeth seven times a day that appears not for if ye please to look the words next before vers 15. Lay not wait O wicked man against the dwelling of the righteous spoil not his resting place for a just man falls seven times and the words following but the wicked shall fall into mischief it 's evident out of the Context that the fall of the righteous here meant is into affliction and tribulation Our last English Translators were certainly of this mind who put in the Margin Psal 34.19 Many are the afflictions of the righteous but the Lord delivers him out of all c. 37.24 Job 5.19 He shall deliver thee in six troubles yea in seven there shall no evil touch thee Thus also the Ancients understand this place Austin is not out of credit in this Age wherein commonly men give more credit to Children than Fathers Non de iniquitatibus sed de tribulationibus intelligi voluit others I could add both of the Greek and of the Latin Church but 't is enough that the very context and parallel Scriptures prove the place to be understood of affliction and tribulation Yet beloved I deny not but the Children of God may stumble yea and fall also while they are Children and that often which is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their falls 3. Prepare the way of the Lord i. e. straighten it This also is the meaning of the word as the Prophet Isaiah implyes Isa 40.4 this supposeth that our wayes are perverse and crooked opposite unto that rectitude and straightness which God requires the conformity to his will If we enquire into the reason of this it ariseth from the proness of our first birth unto evil of which David speaks Psal 51.5 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iniquity was I brought forth which word signifieth a crookedness or perversness or as we turn it iniquity or wickedness which is of Wichen in the Low Dutch that signifieth as much from this crookedness of nature proceed all crooked wayes whereof the Prophet in the same Psalm Rectum est Index sui obliqui That we may therefore know what crookedness is and the crooked things which are mentioned Isa 40. we must first know what is straight That is right and straight which inclines to neither part as a straight line lies even between to terms a straight way inclines neither to the right hand not to the left as Moses travelling through the wilderness toward the Land of Canaan saith Numb 20.17 We will go by the Kings high way we will not turn aside to the right hand or to the left and Deut. 2.27 by the way will I go I will not turn aside to the right hand or to the left So in our passage through the wilderness toward the Holy Land or Land of holiness we must go straight on by the great Kings high way without any turning by the way by the way only by the way as Deut. 16.20 Righteousness righteousness shalt thou follow all manner of righteousness and only that and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that without turning any way to the right hand or to the left Deut. 5.32 Prov. 4.27 The rule of this right and straight way is the Word of God Psal 33.4 The Word of the Lord is right the Law of God the Statutes of the Lord are right Psal 19.8 That word is
feet are swift to shed blood destruction and unhappiness are in our wayes and the way of peace we have not known that 's Gods way Thou art therefore inexcusable O man who ever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things O but we have the Truth they say they have the Truth too but both they and we hold the Truth in unrighteousness and so the wrath of God is brought upon us both Rom. 1.18 Every Sect challengeth Christ who shall be judge even the meanest Auditor here may be judge for what is Truth David tells us Psal 119.151 Thy Commandments are the Truth Our Saviour tells us I am the Way the Truth and the Life They have the Truth then who obey the Truth who keep the Commandments who walk in Christ the Way do the Truth live the Christian life these have the Truth They who are contentious do not obey the Truth Rom. 2.8 Tush Truth is fallen in the street and trodden under foot by those who plead for it Yea Truth faileth and he that departeth from evil maketh himself a prey Isa 59.15 God hath a controversie with the Land because there 's no truth no mercy no knowledge of God Hos 4.1 They who have the Truth have meekness Psal 45.4 they have mercy Psal 85. and 60.4 they have love Thou hast given a banner to those that fear thee that it may be displayed because of the Truth What 's the banner Cant. 2.4 His banner over me was love Charity rejoyceth not in iniquity but rejoyceth in the Truth 1 Cor. 13.6 Exhort 1. To make straight the Lords way Such a way the Lord delights in Ps 1. for as our eye is pleased with that which is straight and crooked figures displease our eye so it is with the Lord which is the meaning of that Phrase often used in Scripture To do that which is right in the sight of the Lord Deut. 1.18 and 12.25 The Lord gives this Testimony unto David 1 King 4. That he did that which was right in his eyes and to Jotham 2 King 15.34 and 18.3 to Hezekiah Whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth that which pleaseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 27.9 Truth will return to those that practice it God himself is right Deut. 32.4 Exhort 2. Prepare the way of the Lord in the wilderness what wilderness we must go into I have shewn before into the forlorn desolate and wildered heart thither we must go to prepare the Lords way where the Lord calls to us to hear his voice and his word is not afar off from thee but in thy mouth and in thy heart I have heard of many and known some who have travelled far to hear the Lords voice and learn how to prepare his way and after long search abroad have at length returned with loss of all their labour grieved and ashamed that they have sought that so far abroad which might be found so near at home What is it to prepare this way of the Lord in the wilderness what else but to repent of our ill led lives by which we have wandered and gone astray from our God and return unto our God for ever hereafter to walk in his clean even and right way which whosoever shall go about to do shall quickly find himself in a wilderness and man alone with God alone Such an one sets God in his heart over all renounceth all things for God alone so that if he might have all the world without his God he rather chooseth to have God alone without all the world than all the world without God Lord let all things in the world forsake me so I may have thee so I may have thee I forsake all things so I may have thee let the world be crucified to me and I unto the world He who is thus retired unto his own heart shall quickly find himself alone though in a crowd and yet is he not alone for God is with him he is alone who is without God Judg. 16.7.20 But whom shall we perswade thus to prepare the Lords way in the wilderness Exhort 3. To be wary least we be seduced by the crooked Generation were there not such seducers Isa 35.8 There is great need of such advise because there is a way that seems right to a man but the end of it is not good what way is that every by-way of Religion doth not every way seem good in his own eyes The common means to level the Lords way to fill up the valleys and bring down the mountains is 1. Repentance and Faith John the Baptists Doctrine for so we find Act. 19.5 John baptized with the baptism of Repentance saying unto the people that they should believe on him which should come after him i. e. on Jesus Christ This Doctrine fills up the low sinking valleys Act. 2.37 38. this Faith removes mountains Mat. 17.14.21 See Notes in 1 Cor. 13.2 2. Prayer Psal 27.11 Teach me thy way O Lord lead me in a plain path Remember thou walkest in the midst of snares let thine eyes look right on he who hath the end of his journey in his eye cannot go amiss Make straight paths for your feet Pray to the Lord to direct us O that my wayes were made so direct that I might keep thy righteous judgements 1 Joh. 2. If any man sin we have an advocate with the Father It 's much to be lamented that this and other Scriptures and the falls of Gods Saints are drawn to countenance men in their voluntary and wilfull fallings and lying still in sin The falls of Gods Saints were not iterated and it cost some of them dearly e're they rose witness David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who willingly falls unwilling falls are pardonable Gal. 6.1 You must take heed of such interpretations of Scripture as side with our corruptions our best guide in Gods way is self-denial We are prone to despair I shall fall one day by the hand of Saul saith David We are too prone by corrupt nature to fall therefore listen not to those Scriptures which seem to drive us down headlong stand fast in the Faith stand fast in the Lord. NOTES AND OBSERVATIONS UPON JOHN III. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him BEfore we come to the Analysis and Resolution of these words it 's necessary that we should read them right according to the Greek which word for word sounds thus He who believeth on the Son hath the everlasting life but he who obeyeth not the Son shall not see that life but the wrath of God abideth on him We read in the 25th verse of this Chapter of a question raised between John Baptists Disciples and the Jews concerning Purifying as whether the legal
give and ver which increaseth the signification of the word which is fully expressed by the French and English word pardon a thorough indulgence and vouchsafing Grace But when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forgiveness of sins By these words are understood not only forgiveness of sins i. e. the pardon of them whereby the punishment of sins which otherwise had been inflicted is remitted But by these words also is understood the removal and putting away of the sins themselves and the taking them away from sinners Thus here and the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification imports a parting and separating whither of persons or things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away ones wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge one of a debt To pardon a fault as in that Epistle of Agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Nicias offend pardon him if he offend not pardon me however pardon Accordingly it answers to like words in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 42.33 Deut. 26.10 Being referred to sin it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This iniquity shall not be purged from you til ye dye which according to the wisdom of the Spirit signifieth not only to pardon and for give sin but also to purge it And therefore in the Septuagint it s rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words also answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away sin as in that known Psal 32.5 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnine renders abstulisti thou tookest away The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby we may understand the meaning of vers 1. which is cited by the Apostle Rom. 4.7 Where the blessedness of man is declared whose transgression is taken away and his sin covered which is an exact parallel to Psal 85.2 Thou hast forgiven the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast taken away the iniquity of thy people thou hast covered all their sin So that by the former word may be implied the mortification or killing of sin and by the latter the burial of it and forgetfulness of all the lusts tempting us to a return thereunto Unto both which places is added Sela Importing the depressing of earthly thoughts and elevation of the mind unto heavenly things considerable in the words foregoing and foreshewing what a dangerous mistake there should be by misunderstanding these words By this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by Christ both pardon of sins is obtained by Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is often taken for the expressing of some contemptible and despicable Person as they said of Moses As for this Moses we know not what is become of him and as they said of Christ As for this fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Joh. 9.29 And thus it may be here used even he whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified man This may break the heart of impenitent sinners when they shall consider that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man whom they despised and rejected is the only Saviour Thus Peter preached Act. 2.32 36. See what came of this vers 37. And surely when we shall consider that it is the wisdom of God which we have accounted foolishness It cannot but prick us unto the heart as it did them Esay 53.3 O let us take heed lest it be too late ere we know and consider this as they did Wisdom 5.1 Observ 1. Hereby is signified unto us the glad tydings which the Evangelists and preachers of the Gospel bring unto us namely Remission of sins by Jesus Christ This was figured by the jubily Levit. 25.8 9 10. For so the preacher lifts up his voice as a trumpet and proclaims liberty unto all those who were servants and captives and estranged from their own inheritance And who are the true servants but sinners who yielded themselves servants unto iniquity Rom. 6.19 For he who committeth sin is the servant of sin Joh. 8.34 2 Pet. 2.19 who are the true Captives but they whom Sathan takes captive at his will 2 Tim. 2.26 these are set free at the Jubily at the year of Remission as it is called And who sets them free but the Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kinsman that word signifieth a Kinsman and a Redeemer which is Christ himself who is not ashamed to call us brethren Heb. Levit. 25.48 And therefore the Lord Jesus who is the true Redeemer he preacheth the true Remission and Removal of sin and our restitution unto our spiritual inheritance So he explains Esay 61.1 2. in Luk. 4.18 19. and then adds vers 21. This day is this Scripture fulfilled in your ears Therefore the Septuagint where ever we read Jubily they turn the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost twenty times in Leviticus 25. The Redeemer restores us unto our inheritance Eph. 1.7 11. we have both these together Ast. 26.17 18. Where the Lord promiseth Paul that he will deliver him from the people of the Jews and from the Gentiles Vnto whom sairh he now I send thee i. e. that they might open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jubily the remission of sins and an inheritance among those who are sanctified through faith that is in me Doubt But if the sin be removed there needs no more prayer for the removal of it but our Lord teacheth us to pray for the removal of it Answer Although our sins and failings be many by reason of our ignorance and weakness while we are yet children and babes in Christ And the Lord be gracious unto us and vouchsafe the forgiveness of them 1 Joh. 2.12 Yet the plenary and full remission of sins is given upon the ratifying of the New and Second Covenant Jerem. 31.31 and 33.8 Heb. 8.8 In all which Scriptures the remission of sins is set in the last place as the last thing accomplished The Reason why remission of sins must be so understood in this place and divers other for the removal and putting away sin is evident in this Text by comparing vers 38. with vers 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse is expounded by justification or freedom from sin in the latter place which I conceive a place convictive and forcibly proving this truth especially if we lay to it 1 Joh. 1.9 where the latter part of the verse explains the former Besides where Luk. 1.77 it s said To give knowledge of salvation by the remission of their sins Salvation is explained by remission of sins Now Salvation consists not so much in the remission and forgiveness of sins as in the putting away of sins as appears Act. 3.26 Where
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
many such in my time come raw to the University and to their shame either turned back to School or to their greater shame prove non proficients there what 's the reason We use not the good Law well or lawfully Alas how many of us exempt our selves from the Law while we are yet lawless How many of us licentious ones stay not our time until the Son make us free that we may be free indeed But suppose the good Law have had the due effect upon the man that he is now righteous by Faith in Jesus Christ is not yet the Law good unto him that even yet he may use it lawfully Surely yes Consider the Law as a Glass Jam. 1.23 by it he discerns of his own spots and blemishes For our better understanding of this we must distinguish between the Righteousness prescribed in the Law and the sanctions of it by 1. threats 2. promises The prescript of the Law is the Everlasting Righteousness of God the counterpart unto the will of God in which the man for ever exerciseth his faith and obedience But as for the sanctions of the Law by commination and threatnings he is not now under the spirit of bondage Rom. 8.15 so he tells the believing Romans ye have not received the spirit of bondage again to fear i. e. servilely as a slave fears punishment but ye have received the spirit of adoption whereby ye cry Abba Father No nor is he now a servant but a Son He is not allured by any hire or hope of a reward The servant abideth not in the house alwayes but the Son abideth alwayes Joh. 8.35 This was meant by the Law in Levit. 25. That the hired servant should go out at the year of Jubilee i. e. when the goodness of the Law leads unto Jesus Christ whence Jubilee hath its name when the Trumpet of the Gospel sounds He preacheth deliverance unto those who were held captive under the Law and this day saith he is this Scripture fulfilled in your ears Luk. 4.18 Doubt 2. But the Law was given that the sin might abound Rom. 5.20 how then is the Law good Some would have it there taken consecutive not causaliter But how then can it be good if it make that which is evil to abound Even as preparatory Physick may be good yea is so much the better which makes the ill humours flow and abound 'T is true the Law entred that Sin might abound Rom. 5.20 not that sin might be more committed but more discovered that he which is filthy might discover himself to be more filthy but where sin abounds saith the Apostle there Grace much more abounds The strength of sin is the Law but blessed be God who hath given us the victory by Jesus Christ our Lord 1 Cor. 15.56 57. But if he be not moved with threats nor with promises how doth he observe the good Commandment How did Abraham and the holy Fathers live in obedience unto God they had no Law to compel them they lived in servitude unto no visible thing If thou askest the Sun in heaven why it shines if it could answer thee it would say it were his duty so to do so it ought to do it was made for it God set it in the heaven for that very end to shine upon the earth And for what other end was the Man made was he not created in Christ Jesus unto good works which God hath before ordained that he should walk in them Ephes 1.10 To this purpose the Prophet Isai 60.1 Arise shine forth for thy light is come and the glory of the Lord is risen upon thee the light of Gods countenance Christ the Sun of Righteousness is risen upon thee therefore the Saints of God shine like lights in a crooked and perverse generation Tell them of threats and menaces of the Law they belong not to them they do that for love which others do not for fear perfect love casts out all slavish fear tell them of rewards they look at nothing less than union with their God In keeping his Commandments there is great reward Doubt 3. I gave them Statutes that were not good Ezech. 20.25 What Statutes were they Some say the Ceremonial Law as Mathematica non sunt bona but the Law is holy and good and if a man do the statutes which God gives him he shall live in them vers 11 13. but these are such as wherein they shall not live vers 25. i. e. the statutes of Moloch But did God give them these Statutes This Phrase is like that Act. 7.42 Because they made a Calf and offered sacrifice to the Idol God gave them up to worship the host of heaven or that Rom. 1.21 24. therefore God gave them up i. e. permitted them to live according to their own lusts accordingly the Lord saith Ezech. 20.39 Go ye serve ye every one his Idols 3. It discovers the unreasonableness and perversness of our Nature Statutes of Omri are kept unrighteous decrees evil lawes yea we obey unrighteousness Rom. 2. and iniquity it self which is a law Psal 94.20 The Jews offered their sons and their daughters to Moloch which I commanded them not it never came into my heart Jer. 7.31 No he saith do thy self no harm Nor did the Son of God come to destroy mens lives Luk. 9. Ye suffer fools gladly because ye your selves are wise if a man bring you into bondage devour you if a man exalt himself take of you smite you on the face I speak in regard of reproach c. 2 Cor. 11.20 All this the Corinthians could suffer rather than the reasonable Commandments of Christ John Baptist and Christ piping and crying cannot win us The lusts of your Father the Devil ye will do foolish and hurtful lusts 1 Tim. 6.9 but the good and profitable Commandment of our God we will not do Men are content to obey men See Jer. 35.14 the words of Jonadab the Son of Rechab men enjoyning unrighteous decrees the statutes of Omri are kept Many men desire to have all things good good House Wife Children Servants Meat Drink in a word all things good but themselves The good Commandment was given to make thee good 2. Observe the highest pitch whereat the Law aims even to stir up the best the highest and most noble faculty our Will and most noble affection in us OVR LOVE When the Law is presented unto us as an holy Commandment it strikes us with a fear and awe of the Divine Majesty and out of that fear they become holy as God is holy By the fear of the Lord men depart from evil and perfect holiness in the fear of God Joh. 24.19 When the Law is recommended to us as just and righteous it excites belief the righteousness of faith And so of Christ the end of the Law for righteousness to every one that believeth Rom. 10.4 He justifieth and purgeth from all sin but when it is commended unto us as good it raiseth up our love
conditions 3. To which we may add a third Complacentiae benevolentiae simul as when there are some beginning of good 1. According to the former a man loves an honest man though a stranger to him 2. According to the second a man loves his ill neighbour 3. According to the third his towardly Child that he may be good and honest and every way both in Person and qualities lovely Answerably hereunto Peace which proceeds from love is to be extended unto Men. Whereof because 1. Some are good gracious and virtuous And 2. Others evil ungracious and untoward 3. Others in a middle way between both 1. With the former sort we must maintain entire Peace which proceeds from the former kind of love the love of complacency 2. With the latter we must maintain Peace also but not entire peace but such as they are capable of which proceeds from the second kind of love the love of Benevolence Or 3. With the third also such a Peace as their virtues and persons are capable of 1. The former kind of peace with the good may easily be preserved because there is a reciprocal complying and harmony of Souls and Spirits maintained on both sides whether the Parties so agreeing be near hand or further off whether known or unknown Yet Peace peace to him that is far off and to him that is near Esay 57.19 As in Musick the greater and the less strings though far off one from other yet have an harmonical agreement in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Reason Quae conveniunt in uno tertio inter se quoque conveniunt They agree both in God The same kind of peace we desire also to maintain with all men but as our Saviour instructed his Disciples the Messengers of Peace to Salute the house they came into and say Peace be to it And if the Son of peace i. e. a peaceable man be there saith he your peace shall abide upon it if otherwise it shall return to you again Luke 10 5 6. Even so must we proceed in the performance of this duty of preserving peace with all men Salute all wish salvation and peace unto all according to the Antient salutation of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be to thee and by all means labour to win them to this harmonical consent and union But because there are but few Sons of Peace which entertain this salutation with sutable and like affection the All-wise and gratious God imposeth no harder a task upon us than this That if it may be done in respect of the other party nothing should be omitted on our part for so I understand both these conditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si fieri potest which we turn If it be possible Which Phrase I understand not so as if the matter conditioned were impossible as some vainly surmise and thence upon that supposition gather very dangerous conclusions As where our Saviour saith Mat. 24.24 That the false Prophets should deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible the very Elect. Some from hence presuming at all adventures that they are Elect conclude that therefore it is impossible they should be deceived whatsoever they do As from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God as what will not self love perswade Men even upon no grounds they hence conclude that they cannot sin And when they are convinced that their actions are sinful they will say again they cannot but sin how can these agree They distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between facere peccatum peccare between committing sin and simply to sin To commit sin they say is cum studio voluptate conjuncta To sin with full consent desire and pleasure But to sin is simplex actio which cannot be avoyded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction ridiculous and foolish never heard of till of latter dayes without ground both of propriety of speech and of Scripture and consent of Antiquity an opinion impious and ungodly taking away that universal endeavour that ought to be against all and every sin Errours proceeding from mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies only a difficulty and not an impossibility As when St. Paul saith to the Galatians you would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible surely they could have done it but id possumus quod jure possumus saith the Law An Antient Translation of our own hath it If it might be done For surely many things may be done according to natural power which may not be done or done with difficulty according to Moral or rather Divine power Thus when Joseph saith How can I do this great wickedness c. it followeth not he was maleficiate or forespoken or frigid by nature but according to that principle of Gods grace in him very difficult it was for him to commit that sin But to take away all doubt saith the Wise Man Eccles 31.10 Qui potuit transgredi non est transgressus qui potuit malefacere non fecit He which could transgress and doth not trangress and he that could do evil and doth it not If this satisfy not some surely that of Job 16.4 will where having reproved his Friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake my head at you But in that sence she spake in the Poet Ego nescia rerum Difficilem culpae suspicor esse viam And in this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible is used in the Text which implies not an impossibility but only a difficulty for were it impossible to obtain Peace with all Men the All-wise God would not set us about it as he doth for he bids us do our best at it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as lies in you And that 's a great deal as may appear both 1. By the words Neighbouring to the Text And 2. By such Phrases as are used elsewhere to exhort us unto Peace 1. The neighbouring Precepts to the Text are exceeding powerful for the maintaining of this Peace and such as may make even unreasonable Men to relent and be at Peace with us for what can be imagined so prevalent even with our professed Enemies as to answer their evil with good to return the best we can do for them in requital of the very worst they can do against us That is to bless them that persecute us and so to bless them that we curse them not at all Vers 14. What more effectual for the obtaining unity than unity than oneness and sameness of affections That is to rejoyce with them
17.18 2. These new things are excellent rare great and wonderful This is useful for instruction 1. Observe then the great goodness of our God who shews us these excellent things the Psalmist propounds the common desire of all men Who will shew us any good who Thy God hath shewed thee O man what is good these excellent things and what doth the Lord thy God require of thee what 's thy duty but to do justly and to love mercy and to humble thy self to walk with thy God Mich. 6.8 Thus the Prophet Isaiah having described the new Man with his wonderful works Isai 42 1-8 at vers 9. Behold saith he the former things are come to pass and new things do I declare before they spring forth I tell ye of them And by reason of this he exhorts us to sing unto the Lord a new song and his praise from the end of the earth vers 10. 2. The consideration of this informs our judgement and sets our affections right concerning these new things they are most excellent and therefore most amiable and lovely For it is most reasonable that as we love naturally that which we think to be good so we should love better that which is better and best of all that which is best of all for all affections and so love rise with the objects of them according to the rule Vt se habet simplicitèr ad simplicitèr ita magìs ad magìs maximè ad maximè Now these new things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent things and therefore of all other the most lovely the new Christian Life the most excellent Life 't is the life of God Ephes 4. if there were a better surely God would live it and therefore of all other the most lovely The new Name of Christian the most excellent name a glorious name and therefore most amiable The excellency of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatness of power Ephes 1.19 The excellency of Love that most excellent way as the Apostle calls it 1 Cor. 12. ult Behold how good and how pleasant a thing it is for brethren to dwell together Psal 133.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even together the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word St. Luke useth when he saith The Disciples were assembled together and the holy Ghost fell upon them Act. 2.1 and so much is implyed in the end of that Psalm for there the Lord promised his blessing life for evermore It is too too ordinary to praise our worldly Commodities that we may get them off though oftentimes we praise them far beyond their worth there 's no fear of that when we commend these excellent new things they far exceed all praise we cannot commend them too much we may speak much yet come short Wherefore saith the Wise Man when ye glorifie the Lord exalt him as much as ye can for even yet will he far exceed and when ye exalt him put forth all your strength and be not weary for ye can never go far enough Ecclus. 43.27 3. The consideration of this rectifieth our judgement concerning new men Caleb was a man of an excellent Spirit of a new Spirit so it is in the LXX Numb 14.24 A man of understanding a man renewed in his mind is of a precious spirit Prov. 17.27 Jabez was more noble than all his brethren 1 Chron. 4.9 there 's no Reason added but because he prayed a divine exercise of the new Man The Saints of Berea were more honourable than those of Thessalonica in that they received the Word with all readiness of mind and searched the Scriptures daily whether these things were so Act. 17.11 Exercises fit for the Lords day Exercises worthy of new Men the Righteous Man the new Man is more excellent than his neighbour Prov. 12.26 Such an honourable Testimony our Saviour gives to Nathanael a new Man Behold an Israelite indeed in whom there is no guile Joh. 1.47 Such Titles of honour the Scripture gives to all the new people even strangers shall say of them Surely there is a wise and understanding people Deut. 4.6 Thou Joshuah and thy fellows that fit before thee are men of wonder and the reason is added for behold I will bring forth my servant the Branch i. e. Christ the new Man Zach. 3.8 And behold I and the Children which God hath given me that is Christ and his Disciples Hebr. 2.13 are for signs and wonders to the house of Israel Isa 8.18 such is the excellency so honourable are the Titles of the new People 3. All these true and excellent new things are present therefore behold points at the present lay hold on them now 't is the Apostles counsel to Timothy 1 Tim. 6.12 Lay hold on eternal life the eternal life begins now which lasts for ever This point is useful for Instruction and for Exhortation 1. The Christian Life is a present life even the Poet could say sera est crastina vive hodiè 'T is too late to defer our living well till to morrow when we know not whether we shall live so long or no The grace of God that bringeth salvation hath appeared unto all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world Tit. 2.11 12. And therefore the Wise Mans counsel is whatsoever thine hand findeth to do do it with thy might for there is no work nor devise nor knowledge nor wisdom in the grave whither thou goest Eccles 9.10 And therefore we are called upon daily while this day of Grace continueth To day if ye will hear his voice harden not your hearts behold now is the accepted time behold now is the day of salvation 2 Cor. 6.2 2. This Reproves those who seek for these excellent new things only hereafter without taking care or thought of laying hold upon the present or if they regard them for the present yet only in others and regard them not look not for them in themselves Thus the Papists look for them in the Saints long ago dead and gone and we look for them in our Ministers and if nearer home in our Children and Servants and 't is well that they do so but Charity begins at home do we love our Children and Servants better than our selves our neighbour better than our selves no Law commands that but as our selves 3. It reproves those who have these excellent new things and hold them in iniquity and therefore they are given up to a reprobate mind Rom. 1. Those who enjoy their lusts the good things that are present Exhort General Since therefore all these true and excellent new things are present let us readily and willingly embrace and enjoy them O how earnestly did the Fathers of old time desire to see these excellent new things which we have now present with us O that thou wouldest rend the Heavens that thou wouldest come dome Isa 64.1 And this was not his wish only for the new Man is called the desire of all nations Hag. 2.7 Abraham rejoyced
Christ enters into the holy souls according to the ages and our Apostle unto every one of us saith he is given grace according to the measure of the gift of Christ that is according to the measure of Christ who is that gift as the words import Ephes 4.7 1 Cor. 12.7 for so Christ calls himself the gift of God Joh. 4. as Socrates in Plato's Apologie for him calls himself the gift of God to the Athenians For as the visible Sun by few or many and often revolutions makes a like number of natural dayes and years in this outward and visible world after the same proportion in the invisible and spiritual world the Sun of Righteousness lifts up the light of his countenance on the souls of those that fear him upon whom only he ariseth Mal. 4.2 and accordingly makes some children of a few dayes others young men of more and others old men of perfect age For if in truth and in Gods computation they were old or young whom the world accounts as such who I beseech you should be fuller of dayes than Adam and Methuselah who yet are never in all the Scripture said to be old men or full of dayes but Abraham the Father of the faithful who had seen Christs day is said to die in good old age and Joshuah Job Jehojada with some others all Children in respect of these two are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Adam and Methuselah many hundred years But lest any one should refer this difference unto natural causes only and say that mans vitals are weaker now since the flood and his nourishment now less able to support him than before Ye may please to hear what the Wise Man saith in express terms That honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the Grayhead unto men and an unspotted life is old age Sap. 4.8 9. and at vers 13. speaking of short lived Enoch the father of long-lived Methuselah he being made perfect in a short time fulfilled long time But lest any one should sleight this Testimony and call it Apochryphal as written by some unknown Author howsoever the Ancients who knew better than he judged it to be Solomons Ye have these three Ages of men in Christ as scattered here and there throughout the Scripture so sometimes altogether and that either more obscurely shadowed out in types and figures or plainly laid down in their proper signification These may be meant by the three Wells which Isaac digged Gen. 26. 1. Eseck Contention for the flesh faith the Apostle to these his Children Gal. 5. Resisteth against the Spirit and the Spirit against the Flesh 2. Sitnah that is Enmity of the Evil One or Satan whom the young man overcomes 1 Joh. 2. 3. Rehoboth that is the latitude largeness or freedom of the old man in Christ These also may be meant by Abraham's three dayes journey to Mount Moriah the Mount where God is seen Gen. 22. by the three branches of that Vine for so Christ is the true Vine and all in Christ are the branches Joh. 15. one branch budding figuring our Childhood another blossoming noting Youth in the flower the third bringing forth ripe grapes signifying mature and perfect age Gen. 40.10 The like we may conceive of Aarons Rod that budded blossomed brought forth ripe Almonds Num. 17. besides many such resemblances But ye shall find all these three Ages in their proper significations 1 Joh. 2.12 13. Now all these three are the very same and no other than those which the Schoolmen understand by Incipientes Proficientes and Perfecti though they differ about them among themselves and from the truth in the explication of them The first of these three Ages we have first to deal withal They are called in Scripture by diverse names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may describe them thus they are such as God hath converted by his Word and Spirit from the hatred of Righteousness and love of iniquity to be of like mind and inclination with himself in the hatred of all known iniquity and the love of all known Righteousness and that both in some measure for themselves yet weak they are in their obedience in respect of both and unsetled in their hope to subdue their iniquity and to perform the Righteousness required by reason of their weakness This description as you may perceive consists of terms importing both a towardly disposition and a childish infirmity of these young believers both which will more plainly appear if hereto we apply some few Examples for the illustration of it Such a Child is he whom the Apostle speaks of Rom. 7. whether meaning himself or some other man it 's not material Him some affirm to be a perfect regenerate man others a man unregenerate but I suppose that he that shoots between both these extreams shall happily hit the Truth which commonly men loose by wrangling for it v. 15. This man doth the evil which he hates therefore he is not a perfect regenerate man yet in that he hates the evil which he doth he is not altogether an unregenerate man Vers 19. The good which he would do he doth not therefore he is not perfectly regenerate yet good he would do though he do it not therefore be is not altogether unregenerate Vers 20. He doth that evil which he would not do therefore he is not throughly regenerate yet he would not do that evil which he doth therefore he is not throughly unregenerate Of the same nonage were our Saviours Disciples Mar. 4.33 to whom therefore he spake the Word as they were able to bear Why did our Saviour speak with a low voice or were they deaf or far off that they could not hear neither so nor so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Scripture notion as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and audire signifie not only to bear but to understand also and obey such Children our Lord speaks unto Joh. 16.12 I have many things to say unto you but ye cannot bear them now and why not now Gods Commandments were heavy and they weak wherefore as when we ease a man of his burden we either diminish the burden or encrease his strength that bears it because not one jot of this burden of the Law must pass till all be fulfilled therefore in the very next words he promiseth them more strength to bear this burden Ye are not able to bear them now saith he howbeit when the Spirit of Truth is come he will guide you into all truth and then his Commandments are not heavy 1 Joh. 5.3 but his burden is light Matth. 11. so light that David could bear it running Psal 119.32 but to these it was in the mean time heavy Take an homely similitude some one of you Fathers
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
1.18 The only begotten Son hath declared his Father Whether do we believe the Father testifying of the Son Joh. 20.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. These are the last dayes 2. In these last dayes God spake unto us by his Son 1. A day in Scripture is either strictly taken and that for the time while the light shineth so are there not twelve hours in the day Joh. 11.9 and so light is taken for day See 1 Cor. 5.13 which we call an Artificial day Or 2. that which we call a Natural day consisting of day and night St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.25 we have both together Cen. 1.5 3. Sometime dayes in the Plural are taken for a year thus in the end of dayes i. e. the end of the year Gen. 4.3 When Cain and Abel sacrificed as it was afterward a custome among the Gentiles saith Aristotle Ethic. 8. so Levit. 25.29 And thus the revolution of the year Exod. 34.22 is the revolution of dayes 1 Sam. 1.20 Hence also it is that in the Prophets a day is taken for a year Ezec. 4.6 according to which Apoc. 11 2-11 and other places are to be understood but most usually by day and dayes we understand time and times thus the last dayes Gen. 49.1 and Isai 2.2 and elsewhere are the last times 1 Pet. 1.20 And so to be understood in the Text. Now that these are the last times you may understand that the whole tract of time from the beginning of the world to the end of it may be divided generally into two times or ages one of promise the other of performance or fulfilling of the promises and this latter at the time when Christ was sent into the flesh and therefore we find so often in Matthew ut impleretur This time is called the end of the world Hebr. 9.26 And certain it is that St. Peter calls those times wherein Christ began to accomplish the promise of the Father made Joel 2.28 29. the last times as indeed they are Act. 2. These last dayes are pointed at by the Prophets by these words in those dayes the dayes that are to come in the latter dayes and the like phrases we read here and there in the Prophets 1. The Reason why these are the last times may appear from the Divine Ordination both according to his first pattern in the Creation and according to his Providence in the government of the World the whole space and continuance of the World from the beginning until the consummation of all things was figured by the seven first days of the Creation whereof the five first are now spent and the sixth and seventh now in spending For howsoever the Apostle called those the last days wherein he wrote yet he speaks also of later days which were to come after his time 1 Tim. 4.1 2 3. and 2 Tim. 3 1-5 2. A second Reason may be taken from Gods Providence in governing the world for whereas God intended to bring a threefold judgement over the world The first by Water whereby he put an end to the first age and brought a floud upon the ungodly The second by the powerful preaching and sufferings of Christ whereby he overcame Sathans world who is the prince of the air and rules in the children of disobedience Joh. 12.31 Heb. 2.14 by which the second age of the world was at an end from whence the third and last age of the world was to begin as Joel 2.28 Act. 2.17 18. This age is to continue until the third and last judgement pass over the world 2 Pet. 3.10.11 So that the Apostle calls these the last days not only in regard of the ages before passed and gone but in respect of the future and the worlds end for after these days time shall be no more but endless eternity Apoc. 10.6 Observ 1. That the space and continuance of the world being described not by ages but by days is but a short space in the whole only the term of a few days in comparison of eternity à parte post or à parte ante And what is our life then a span long What is our life Jam. So Jacob said Gen. Few and evil c. every one of us hath a share of these few days and wherefore are they given not to spend in mirth nor in contention not in feasting and jollity but Ephes 4.21 22. as the truth is in Jesus O Beloved let us husband that time we have well Ab hoc momento dependet aeternitas Observ 2. If the Apostles call'd their times the last days how much more may we call ours the last and worst of days who are faln into the very lasts days of the world and the very dregs of time because the symptoms of the last times are upon us The vices and sins of the last times I beseech you see the Characters of the last days 1 Tim. 4.1 2 3. The spirit speaks expresly that in the latter times some shall depart from the faith Some that implys but a few Some 1 Cor. 10.8 Numb 25.9 Those that dyed in the plague were twenty four thousand Some 1 Cor. 10.9 Numb 21.6 Much people of Israel dyed 1 Cor. 10.10 Some Numb 14.29 All their carcases fell in the wilderness who were numbred from twenty years old and upward six hundred thousand men Object There is not a Church upon earth hath these Characters of the last times except only that of Rome 'T is happy then for us that we have none of these Characters of the last days upon us Prov. 23.20 Answ 'T were happy indeed if we had not but let any indifferent man judge whether we have or no 2 Tim. 3.1 1. Lovers of their own selves from this Fountain of self-love issueth covetousness where men desire all things for themselves and when they have what they would grow insolent boasters proud of their own supposed excellency c. to the end 2. 2 Tim. 4.3 The time will come when they will not endure sound doctrine 3. 2 Pet. 2.1 Denying the Lord that bought them in their works they deny him Tit. 1.16 How do we deny him He calls to us to be humble and meek Matth. 11. We are proud and insolent boasters He calls upon us not to deny him but to deny our selves take up our cross daily and follow him our selves What are our selves our affections and lusts Gal. 5.24 take up our cross What 's our Cross The patience of Jesus Apoc. 1.9 The suffering with him that we may be glorified with him In this especially we approve our selves Christ's Disciples and followers 1 Pet. 2.19 and 1 Pet. 4.1 As we are to follow him in his suffering so in his doing He went about doing good was subject to principalities and powers paid tribute was a servant of men Rom. 13. Even for conscience sake 1 Joh. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists Our thoughts are carryed now as far as Rome but because there
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
our priviledges are granted upon condition of performance of our duties as vers 6. in the Text so vers 14. Ezech. 36 27-36 cum v. 37. Psal 32.8.9 Deut. 8.1 Zach. 6.15 2 Cor. 6. fine cum chap. 7.1 1 Pet. 3.6 Whence we may discover a notable device of Satan whereas the Lords method is ye shall be his house if ye hold fast c. Satan inverts this method and tells us we shall be Christs house whether we hold fast our confidence or not c. See Notes on Matth. 10.32 33. NOTES AND OBSERVATIONS UPON HEBREWS III. 7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as the holy Ghost saith To day if ye will hear his voice Harden not your hearts as in the provocation in the day of temptation in the wilderness When your fathers tempted me proved me and saw my works fourty years HItherto we have heard the first part of this Chapter The Doctrine as we may call it Now followeth the second which we may call the use which may be inferred from the former diversly Either 1. Thus since Christ dwells in us and we are unto him a spiritual house only through confidence and rejoycing of our hope we must take heed of those things which are contrary to our hope and our confidence and rejoycing of it Such as is an evil heart of unbelief vers 12 19. 2. Or thus since the fruition and enjoyment of Christ is only conditional viz. Upon these terms that we run the race of Faith and Hope and Confidence and Rejoycing and hold on constantly unto the end that we fight the good fight of faith until all our spiritual enemies be overcome we must take heed lest we harden our hearts and so leave off this race and fight of Faith and so deprive our selves of the spiritual Canaan our true Rest and Sabbath which is Christ Chap. 3.19 and 4. 3. And yet there is a third way of inference thus by reasoning a minori if they sinned who refused to hear Moses let us take heed that we sin not much more through our unbelief and disobedience by refusing to hear a greater than Moses and so deprive our selves of the eternal Rest Every one of these inferences are good The use which our Apostle makes in this latter part of the Chapter of his Doctrine in the former is most what either dehortatory or hortatory 1. To disswade from Apostacy 2. To perswade them to perseverance And these two he continues until chap. 4. ver 12. where he resumes his former argument touching the Deity of Christ In his Use or Application our Apostle first lays his ground with a Scripture taken out of Psal 95. vers 7-11 and then builds his uses thereupon In the latter end of this third Chapter and in the beginning of the fourth and ver 12. In the Scripture cited we have 1. The Author of that Scripture And 2. The Scripture it self 1. The Author is the holy Ghost we may therefore consider the holy Ghost 1. As the Author of this and other Psalms And 2. As it gives authority to this and others And so it may be alledged to confirm the whole Book or Books of Psalms and other Scriptures and every part of them 1. As for the part of the Psalm cited it contains a dehortation and warning of the evil 1. Of sin 2. Of punishment Or the evil of sin dehorted from ver 7 8 9. and the effects of it 1. Upon the Lord himself ver 10. 2. From the Lord himself upon the sinners themselves ver 11. 1. In the dehortation and warning we have these Divine Axioms 1. The Holy Ghost is the Author of this Psalm named as of other Psalms and Scripture 2. The Fathers of the Hebrews 1. Tempted God 2. They proved him 3. They saw his works 3. The Holy Ghost saith to the Hebrews To day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness 1. The Holy Ghost is the Author of the Psalm named as also of other Scriptures The Apostle owns it to be the Spirits work so doth S. Peter Act. 1.16 This Scripture must needs have been fulfilled which the Holy Spirit spake before by the mouth of his servant David and Christ himself Luke 24.44 For the Spirit of God in any man owns and acknowledgeth what is of like nature to its self where ever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 12.11 and 34.3 This is the reason why many neglect the Psalms and other Scriptures they find no sweetness nor take any delight in them Paul by the Spirit in him judged of the Spirit whereby the Psalms were dictated These men want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God in themselves and therefore how should they relish or tast any spiritual sweetness in the Scriptures It must be the spirit in us whereby we judge of the spirit and the works of the spirit The Apostle having written touching spiritual things 1 Cor. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural man saith he receiveth not the things of the spirit of God for they are foolishness unto him nor indeed can he because they are spiritually discerned Observ 1. The spirit of God hath its speaking faculty c. See before on Heb. 1.1 his manner of declaring his nature will ways works Ratio Why doth Paul here alledge the authority of the Psalm he did not before 1. He adds the authority of the spirit that it might appear God was the same Author of all the rest 2. In this Psalm David reproved the Jews from hence the Apostle would reprove them and therefore for more authority he refers it to the Author the Holy Spirit Observ 2. If the Holy Ghost be the Author of the Psalms and so of other Scriptures Hence it appears that the Scriptures have conformity with it and consequently are holy Observ 3. Hence it follows that the Holy Scriptures are spiritual and spiritually to be understood as the Apostle saith of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. So our Lord saith of the Gospel My words are spirit and life John 6. Observ 4. Note hence with what authority the word of God comes unto us As the Holy Spirit saith our Translation renders it not fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used the Spirit the Holy Spirit not as David but as the Spirit the Holy Spirit saith So though David be said to say any thing yet it is by the Spirit as Matth. 22.43 David in spirit called him Lord Yea whereas we have divers Titles of the Psalms which are extant in latter English Translations but were not in the former whereupon great complaint was made that the then Governours of the Church deprived the people of part of God's word this complaint was reasonable whereupon it was satisfied by adding the respective titles to every Psalm which had it in the Hebrew But since we have these
Ecclus 24.21 He that drinks of this water shall thirst again Answer There is desiderium indigentiae and complacentiae we desire properly some good that 's wanting but because wisdom is infinite our desires even when we have that fountain in us are carried more and more into it desiderio complacentiae this is far different from the desire of earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have soon enough even to loathing of them as Amnon loathed Thamar But as for the spiritual waters we so have them that we yet desire and so desire them as if absent from us that we yet have them therefore our Lord told the woman John 4. He that drinketh of this water i. e. of Jacob's well which is a figure of the weak state of the Church as Israel of the strong By whom shall Jacob arise for he is small There is a figurative wisdom and righteousness which is in part and of that the wisdom speaketh and our Saviour He that drinks of this water shall thirst again of the complete wisdom saith the wise man When the good Lord will he shall be filled with the spirit Ecclus 39.6 Let them not enter into thy righteousness Observ 7. Strife gives the name of contention è contra Christ gives the name of peace See Notes on Gen. 26. Repreh Those who provoke the Lord by murmuring and contending for the spiritual waters with Moses It is true the Letter will not satisfie a thirsty soul the Prodigal would have been satisfied with husks but could not and he that drinks of the waters of the Law shall thirst again the holy Fathers Abraham Isaac and Jacob they are recorded to have digged their wells and if we be of their spiritual race we will be digging our wells also and with joy draw waters out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search and dig as for deep waters It may be noted that these Fathers of the Hebrews complained and chode with Moses for want of water when they were at Rephidim Exod. 17.1 And what is Rephidim but reclinatiorium a bed or couch a place where a man may be lazy or remissae manus idle hands would God it were not true of some at this day which Pharaoh saith falsly to Israel Ye are idle ye are idle and therefore ye say let us go and serve the Lord. It is the labouring ox that treads out the corn that divides the grain from the husk the Spirit from the Letter and great increase is made by the labour of the Ox saith Solomon Exhort 1. Thirst after the living waters Christ invites thee Moses smites the Rock See Notes on 1 Cor. 10. Exhort 2. Contend not provoke not See Notes on Gen. 26. Consol To the thirsty soul Object I have forsaken the fountain of living waters See Notes on Gen. 26. Sparrows spoken of in the Law are said to cure all diseases I am leprous Lev. 14.6 Pray Luke 5.13 Lord if thou wilt thou canst make me clean I have an hard heart My word is an hammer c. Jerem. 23.29 Neh. 4.2 Revive the stones 1 Pet. 2.5 Ye may become as living stones God is able of these stones to raise up children to Abraham They drank of that Rock 2 Cor. 10. Dehort Contend not 2 Tim. 2. Nor strive Only from pride comes contention Prov. 13.10 2 King 5.6 7. At Riblah 2. The Fathers of the Hebrews hardened their hearts and tempted God in the day of temptation in the wilderness Quaere What is here meant by 1. Temptation 2. Day of temptation 3. How the Fathers of the Hebrews tempted God in the day of temptation in the wilderness 1. What temptation is 1. In the word 2. In the nature of the thing See Notes before on Heb. 2.18 2. The temptation is here set down appellatively which is recorded in the story as the proper name of a place Exod. 17. Howbeit because neither the Psalmist nor the Apostle here is to be understood only either of Meribah the provocation in Exod. 17. But of all other temptations we may understand the word generally of all the Fathers temptations in the wilderness but more especially of that temptation Numb 14.22 unto which both the Psalmist and the Apostle here no doubt have reference For the temptation there is a day by a day in Scripture is understood that time wherein good or evil befals us or may befal us and sometimes day or days are put for the evil of the days 2 Cor. 6.2 The day of Salvation Psalm 37.18 contrary to this we have the day of destruction Psal 27.13 He hath seen that his day is coming i. e. the day of calamity destined to his destruction so Chald. Paraph. the like we have 1 Sam. 26.10 Esay 21.25 29. Job 18.20 Jer. 50.27 So we read of the day of Midian Esay 9.4 of Jezreel Hos 1.11 The day of Jerusalem Psal 137.7 2. The days are taken for the evils of the days Psal 116.2 In my days I will call upon him Psal 119.84 How many are the days of thy Servant When wilt thou execute judgment on them that persecute me Now a day of temptation is either that day when God tempteth us Prov. 24.10 Gen. 22.1 Or that day wherein we tempt God Against that day wherein God tempts us we are to arm our selves Jam. 1.12 1 Pet. 1.6 7. This day of temptation is that wherein we tempt God and that wherein the Jews Fathers tempted him and thus God may be tempted many ways 1. In his wisdom Psal 73.11 How shall God know c 2. In his truth 2 King 7.2 If the Lord would make windows in Heaven 3. In his goodness or providence over us Matth. 4.6 7. If thou be the Son of God cast thy self down c. Thou shalt not tempt c. 4. In his power Numb 11.4 Who shall give us flesh to eat Psal 78.19 20. Can God furnish a table in the wilderness c 14.22 5. In his omnipresence which is here aimed at Exod. 17.7 He called the place Mossah because they tempted the Lord saying is the Lord among us or not As also the former so that although all the Fathers tempting may be here meant yet principally that in regard of his omnipresence and his power and first of the former That which was to them a reason for their tempting God in regard of his omnipresence or presence in the midst of them seems to be this and thus they might seem to reason They with whom God is present c. to them he is good and gives them all things needful for them But to us the Lord gives not all things needful for us with-holding water from us Therefore we may well doubt whether the Lord be with us or not For answer to this reason we must enquire what it is for God to be with a man or people and thereby we shall discover the following reasoning of these men whereby they thus deceived themselves and tempted God See Notes on Gen. 22.
as we shall see more anon 4. Yesterday signifieth either properly the day before this day 1 Sam. 20.27 Neither yesterday nor to day or a while since 2 Sam. 15.20 Thou camest but yesterday And of the latter of these some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yesterday understood affirming confidently that one of these ways it is used in Scripture and no otherwise and so they restrain the phrase Christ is yesterday that is the time say they of his incarnation whereas the Apostle according to the judgment of the Ancients is to be understood to speak of all time past but they say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never so used to signifie of old but of late time No Look then I beseech ye into Esay 30.33 Tophet is ordained of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old ab olim Vatablus so ye read it in the Margin from yesterday where by Tophet Hell is to be understood which is said to be made of old i. e. from the first creation the Jews say it was made the second day after the fall of Angels and that 's an old yesterday But with God a thousand years are as yesterday Yesterday signifieth the eternity of the Divine nature in Christ To day the newness of his incarnation So Cyril de fide ad Reg. Yesterday belongs to the eternal generation of Christ To day belongs to his being made flesh Arnob. lib. 5. de fide cap. 2. Christus est heri i. e. fuit ab aeterno Est hodie i. e. tempore presenti Est in secula i. e. omni tempore futuro The same which S. John saith Revel 1.8 I am Α and Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that Jesus Christ was yesterday the same ab aeterno from eternity all time past it is evident by many names witnessing the eternity of his Divine nature as where he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Joh. 1. a very usual expression in the Chaldee Paraphrast character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He hath many names given to him in time the very first word in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning is understood by the Ancients to be meant of Christ and there is good reason for it for so he is called expresly Col. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the creation of God and Revel 3.14 the beginning of the creature and God is thus said to have made all things by him Joh. 1.3 Heb. 1.2 Col. 1.16 So the Lord himself saith of himself Psal 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. in capite libri in the beginning of the book it is written of me Hebr. 10.7 Therefore Joh. 8.25 The same that I said unto you from the beginning Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. L. They ask him who art thou Jesus saith unto them Principium quod loquor vobis I am the beginning Arias Montanus id quod à principio vobis loquor id sum what is that the Way the Truth the Life the Light the Salvation The Reason why Christ is the same yesterday may be considered 1. In regard of God his Mercy and his Justice 1. His Mercy is everlasting according to which he would not that Man fallen Man should want a Jesus from the beginning a Saviour who might save him from his sins 2. In regard of his Justice according to which he would not that he should be wanting who should break the Serpent's head 3. In regard of his Power 2. In regard of Man miserable Man fallen and separated from his God unto whom it was impossible he should ever be restored without a Mediatour 3. In regard of Christ God-Man who is the Mercy of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness and the Power of God whereby the Serpents head is broken Object But it should seem that he is not the same yesterday for Matt. 13 16 17. Many Prophets and righteous men St. Luke 10. adds Kings have desired to see the things c. It seems therefore there was aliquid novi in the incarnation of our Lord. This proves not any novelty of Truth but a more clear manifestation of it to day than yesterday Nor speaks our Lord here of the outward eyes or ears but of both inward and of the mind otherwise even the enemies of Jesus Christ saw and heard what he said and did Hebr. 11.13 These all died in the Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them 1 Pet. 1.10 11. Of which salvation the Prophets have enquired and searched diligently c. Jesus Christ then was the same but the manner and degree of seeing and knowing him was not the same they saw the same Jesus Christ but as through a glass darkly tanquam in aenigmate not face to face yet our Lord saith not That all the Prophets and Righteous men desired to see the things that they saw and did not for he himself saith expresly of Abraham Joh. 8.56 That he rejoyced to see his day and he saw it and was glad Observ 1. Since here the Saviour of the world hath a mixture of Names the first from an Hebrew Original the latter from a Greek we may observe that he is the Common Saviour of both Jews and Gentiles This was more clearly signified at his death by the Title on his Cross written in Hebrew Greek and Latin JESVS OF NAZARETH THE KING OF THE JEWS That being lifted up he might draw All Men unto Him Jews and Greeks and Romans Observ 2. Christian Religion is no new upstart Religion or lately come into the world 1. Christ's Incarnation and Birth was seen in Isaac Sarah thy Wife shall bear thee a Son indeed and thou shalt call his name Isaac and I will establish my Covenant with him for an everlasting Covenant and with his Seed after him Gen. 17.19 and 22.17 2. His sufferings and death are very frequent throughout the Old Testament figured in Abel in Joseph in David for what was done to these was done to Christ in the wisdom righteousness and holiness of God in the spirit even from the beginning He was the Lamb slain from the beginning of the world and figured in the daily sacrifice of a Lamb. It is he of whom the Prophets have spoken The breath of our nostrils the anointed of the Lord was taken in their pit Lam. 4.20 The breath of our nostrils our life is Christ the anointed of the Lord or the Lord the anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed Jehovah taken in their pits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peccatis nostris Isai 49.7 whom man despiseth whom the Nation abhorreth Isai 53. Zach. 12.10 11. They shall look upon me whom they have pierced and they shall mourn for him they have pierced both the Father and the Son hated both me and my Father Christ's Resurrection figured in Joseph brought out of prison to be Lord of Aegypt in
in the City hubbubs and much prattle and talk He who finds this hidden treasure must yet hide it He lives not to the world to the world he is not as 't is said of Enoch that he walked with God and was not for God took him he sells all he hath and he buyes this field he parts with all he hath all his sins yea he prefers Jesus Christ before all things I preferred Wisdom before Scepters and Thrones and esteemed riches nothing in comparison of her Wisd 7.8 saith the Wise man and he is the true Wise man indeed who does so But wisdom that is hid and treasure that is hoarded up what profit is there in them both Ecclus 20.30 And therefore that wise Scribe who is instructed unto the kingdom of God is like a man that is an housholder who brings out of his treasure vetera nova things new and old Matth. 13.52 i. e. the letter and the spirit saith Basil Christ hidden in the figure and reveiled by the Spirit Christ yesterday under the Law and to day under the Gospel This is that which the Lord promised Lev. 26.10 ye shall eat old store and ye shall bring forth the old because of the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus inveteratum that which is old and made and accounted old Such are the figurative Scriptures Jesus Christ yesterday which are brought forth for the soul to feed upon nothing must be left because of the new spiritual food Jesus Christ to day Thus Josuab 5.11 They did eat of the old corn of the land on the morrow after the passover unleavened cakes and parched corn the self same day They did eat of the old corn the same spiritual meat 1 Cor. 10. Jesus Christ yesterday and parched new corn the same spiriritual food Jesus Christ to day 1. He then that will be a Minister of Jesus Christ must be paterfamilias a father who out of love must be careful and provident for his children 2. He must be a storer one who hath a treasure a little store will not be sufficient it will be soon spent it must be a treasure 3. And that treasure must be his own it shall be in him a well of water springing up into the everlasting life Joh. 4.14 A Cistern will be soon empty and it will afford no more than is put into it It must be his own not borrowed not taken upon trust there is too much of that comodity now-a-days many fail by this kind of trading much of this stuff vented out of the memory not out of the heart Whereas the good man out of the good treasure of his heart brings forth good things the Spirit out of the letter the new out of the old Jesus Christ to day out of Christ yesterday Repreh 2. This may justly reprove us all that we are so supine and negligent not regarding the time Jesus Christ is to day even in these our days and in these our days all things that are written are to be fulfilled For all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these days Act. 3.24 They have emptied themselves into these times ut impleretur Joh. 1. Grace and truth Yet who of us Beloved regard the time who sadly thinks upon this hodie as he ought who considers that all the types and figures of Jesus Christ yesterday in the old Testament ought to be fulfilled in him hodiè under the New Testament We can take notice of all other times but these A Mart or a Fair or Exchange time c. pass not without our observance and for every thing there is a time times fit for such or such a comodity as will be for our advantage we are awake unto But how sharply yet how slowly doth our Lord reprove the Jews and many of us Ye hypocrites ye can discern the face of the skie and can ye not discern the signs of the time Matth. 16.3 How do we trifle away our precious hodiè our to day while as if we lived to an outward Christ not Christ Emmanuel with us or in us every man is a Novelant Act. 17.21 when we hear vers 31. we then commonly vers 32. O how justly may we fear that the Lord Jesus may truly say in this his day the same to us which he speaks to Jerusalem Luk. 19.42 O if thou hadst known c Exhort To take notice of the time and know our own day Christ is hodiè Among those who came to David to Hebron to make him King there are reckoned up the children of Issachar 1 Chron. 12.32 The Text saith of them That these were men who had understanding of the times to know what Israel ought to do And doubtless it 's a great point of prudency to know the times and what is fit for Israel to do in every time Jesus Christ the true David is hodiè to day it is his time and 't is our time The sons of Issachar knew well that was a fit time to make David King and to turn the Kingdom of Saul to him And therefore they went up to Hebron and there made him King And truly St. Paul had like understanding of these times and warned the Athenians of them times fit for a very like purpose to make the true David King over us and to turn the Kingdom from the house of Saul unto David Saul is a type of the Law reigning as David is a type of Christ in many places of the Prophets Paul therefore tells the Athenians Act. 17.30 That the times of their ignorance God winked at what then is fit to be done He now commands all men every where to repent Why so vers 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained i. e. Christ Jesus David foretold of this long ago He cometh he cometh to judge the earth He shall judge the world with righteousness and the people with his truth Psal 96.13 For this reason God commands all men every where to repent It is the day wherein the true David is to be made King to judge the world in righteousness And why then go we not up to him to Hebron why are we not joyned unto him by Faith Hebron is Conjunction to anoint him King over us Other Lords have ruled over us too long as I shewed ye the other day out of Esay 26.13 Since by the law the true Saul hath long reigned in our mortal body Mark what reasons the Israelites use 2 Sam. 5.1 2. 1. We are say they thy bone and thy flesh so Paul saith of the true David Eph. 5.30 2. Even then when Saul was King then David led out and brought in Israel David was yesterday even when the Law reigned he led the true Israel out and in he was the Minister of Circumcision 3. The Lord hath decreed this that his Son should be Captain of our
Salvation to lead us out and in out of our selves and then in That he may reign and rule in us 3. Jesus Christ is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a world or age and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word he is the same for Ages or Generations for worlds to come So that as yesterday signifieth all time past and to day the present time so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever signifieth all time to come and that is the day of eternity so the Scripture speaketh though we do not English it so 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin hath in diem aeternitatis for the day of eternity The truth of this appears evidently by manifold Scriptures which testifie this truth of Christ 1. Sometimes of himself 2. Sometimes of his offices in the Church 1. Of himself these and the like Scriptures witness which are spoken of Christ the mercies goodness righteousness truth of God c. His mercy is everlasting and his truth endureth to all generations Psal 100.5 Psal 119.42 Thy righteousness is everlasting i. e. thy Christ whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. Psal 139.24 The everlasting way everlasting life 1 Joh. 5.20 Vulg. Lat. Pater futuri seculi Vatablus Pater aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 9.6 One of the names is the everlasting Father who is the Son of God and that Son abideth for ever Joh. 8.35 Heb. 7.24 This man continues for ever and vers 25. He ever liveth to make intercession I am with you to the end of the world c. There is no reason for this a priori according to the Divine nature of Christ for so he is God immutable and eternal aeterno nihil est prius But as God-man there is reason 1. On God's part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his promise and oath Heb. 6.18 which oath is alledged as the ground of Christ's eternal Priesthood Hebr. 7.20 21. 2. On man's part the necessity of an eternal Saviour and Intercessour and of this the Apostle speaks Hebr. 7.25 Observ 1. Hence then it followeth that Christ is God it is a propriety of the Deity to be for ever Gen. 21.24 Abraham called upon the name of the Lord the everlasting God The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the God of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text signifieth also the world but the LXX here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God and the Apostle Rom. 16.26 ascribes that attribute unto God According to the commandment of the everlasting God thus Esay 9.6 Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting Father or Father of eternity And the Son of God abideth for ever Joh. 8.35 And in the Text is said To be the same for ever Observ 2. Christian Religion is of eternal duration and will last with the Subject and Author of it for ever contrary unto the assertion of some enemies of it in the primitive times fati fatui assertores as Marsil Ficinus calls them who durst foretel that it should last only three hundred sixty five years and then vanish The Reason of this appears from the duration of the object And the mercy of the Lord endureth for ever Psal 100.5 His truth is from generation to generation Psal 117.2 The truth of the Lord endureth for ever The Gospel is an everlasting Gospel Rev. 14.6 And that a plain and simple truth no falshood in it it is composition and mixture that makes things less durable and lasting Now 2 Cor. 1.19 The Son of God Jesus Christ is not yea and nay there is not affirming and denying no there is no contradiction in him or in his Gospel but a constant asseveration and affirmation of truth In him was yea There is no lye of the truth 1 Joh. 2.21 27. The anointing is truth and is no lye Observ 3. Then neither is there nor shall there ever be any other Religion than the Christian Religion which shall last for ever And the reason is evident because it is not man's work and therefore it cannot but last for ever Act. 5.38 Gamaliel tells the Jews touching the Gospel If this counsel or this work be of men it will come to nought as the Doctrine of Theudas and Judas did ver 36.37 Such is the vanity and short continuance of humane inventions of what kind soever many old Heresies have nothing left of them but a name Some Writers have lived to see their own errours or have been so ingenious and honest as to write their retractations and acknowledge their errours Others in love with their own brain-work Natura dum nascentur probant have transmitted them to posterity they are taken up upon trust for truth which because they have gotten some years to credit them they have gotten withal some authority with us as if they were the truth it self whereas indeed their Authors have been in the dark and left their writings behind them to posterity as Rats and Mice and other Vermin in the night leave their dung behind them which afterwards is discovered by the day and the day of the Lord will discover these excrements of brain-sick men their false opinions their made holiness when they shall be swept out as dung The Apostle highly esteemed of his Circumcision and legal righteousness and his zeal so fervent that he persecuted the Church till the day appeared and then he esteemed all but dung that he might win Christ Phil. 3.8 Yea what one age yea perhaps a few days men cry up for a truth another if not the same decryes as fast as an errour and a lye The best of them are but the inventions of men or if there be any thing of God in them man's work put to it spoils all and they are but fruits of the tree of knowledge of good and evil fair to the eye but bitter to the tast Plants that are not of our Heavenly Fathers planting none of them fruits of the tree of life that 's Christ and his truth which lasts for ever This is worth our consideration in these days when so many cry out Truth Truth when God knows they know not what the truth is for since they live in their sins and depart not from them as 't is evident they do it is impossible that they should understand the truth 2 Esdr 5.1 Dan. 9.13 Yet 't is strange to see how violent many are in prosecution of that which they call truth even to the persecuting of truth it self if it be in their power so to do The Apostle gives a true character of such Jud. vers 10. They speak evil of those things which they know not but what they know naturally as bruit beasts therein they corrupt themselves But the time shall come when the glory of the truth shall confound the persecutors of it so that they shall for shame cast away
both which may be here understood but principally the latter These are the three dayes of Christ yesterday to day for ever the day of eternity 2 Pet. 3. ult in all which he is the same 1. The same yesterday made under the Law Gal. 4.4 a minister of circumcision Rom. 15.8 2. The same to day under the Gospel this is the accepted time this is the day of salvatian 3. The same for ever according to the everlasting Gospel Revel 14.6 Gen. 22. the three dayes to Mount Moriah where the Lord is seen This threefold oeconomy and dispensation is observable in Scripture though commonly neglected and hudled together confusedly and without distinction Observ 1. Jesus Christ is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of God Observ 2. Jesus Christ is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immutability and unchangeableness of Christ is the ground of this Name Malac. 3.6 See Notes on Exod. 20. I am Jehovah thy God Observ 3. Jesus Christ is the same in all Times in all Ages Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide as before The same he is in all Ages Rev. 1 4-8 who is and who was and who is to come and v. 11. he is called Α and Ω the first and the last Πis the first letter and the first of numbers and the same Πset for one thousand which is the last of numbers and said to be numerus Dei Proprius and by it is signified Jesus Christ the first and the last one and the same which is therefore signified by the last letter of the Greek Alphabet He is dies novissimus the last day the eighth day which is one with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth dies unctionis the day of unction or anointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unction The day of the Spirit which is the true unction from the holy one 1 Joh. 2.20.27 The first and the last dayes of the feast were kept with the greatest solemnity Levit. 23.36 37. In the feast of Tabernacles when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. The feast of In-gathering vers 39. the last and great day of the feast Joh. 7.37 38. Observ 4. The eminency and difference of Jesus Christ from all the Creatures Some of them are yesterday but not to day and if to day of no long continuance as Bildad tells Job 8.9 We are of yesterday and know nothing and our dayes upon earth are a shadow even Nature teacheth so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is a shodaw and his life is a shadow yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dream of a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow of a smoak that passeth away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the image of a shadow these are the Poets expressions And truly if mans life according to duration be compared to the immutable Being of Jesus Christ what is it more for a thousand years in his sight are as yesterday and as a watch in the night Psal 90.4 But of what duration and continuance is he Vers 2. Before the mountains were brought forth c. Repreh This reprehends the present Generation who can be content to allow Jesus Christ to be the same yesterday and the same for ever but not the same to day 1. Say not saith the Wise Man what is the cause that the former dayes were better than these for thou doest not enquire wisely concerning this Eccles 7.10 Yet we think our selves marvellous wise though we esteem the former dayes of Jesus Christ and mean time neglect the present the Jews magnified Abraham Joh. 8. but there is no likelihood but had he lived in their dayes they would have dealt with him as hardly as they dealt with his children for Moses though the meekest man upon earth and like Jesus Christ Deut. 18. yet how often would they have stoned him but when he was dead O how they mourned for him and would have worshipped him The like we may say of Isaiah Jeremiah Ezechiel Amos c. all the Prophets while they lived among them they despised them as fanatick enthusiastick mad men when they were dead O how they honoured them built them Sepulchres what not Matt. 23.29 They built the Tombs of the Prophets and garnished the Sepulchres of the Righteous The very same men when Jesus Christ came among them whom Moses and the Prophets foretold should come and it was the summ of all their writings how dealt they with him This is the heir let us kill him Matt. 22.38 so they reason And herein their madness is observable that though they differed in judgement among themselves Pharisees and Sadducees yet they would agree with the Herodians and with the Romans whom otherwise they accounted their enemies and wicked men yet herein they all well agreed that they might put Jesus Christ to death this was an Orthodox point wherein all agreed Are we now any other in our dayes than they in theirs I verily believe not one jot better nay worse rather I doubt not but if Jesus Christ should again appear in the flesh many of the strictest Professors of this Religion would deal as hardly with him as the Jews then did For why doth not our Lord foretell of these very times that because iniquity should abound the love of many should wax cold Matt. 24. doth he not say expresly Matt. 23.32 Behold I send unto you Prophets and Wise Men and Scribes c. Doth not our experience teach us that if men do not profess only but practise and live the Christian life deny themselves take up their Cross follow the Lord in his death and life exhort others to the same life though they teach nay because they teach no other thing than Moses and the Prophets Jesus Christ and his Apostles have taught and commanded to be taught Doth not our own experience teach us that men of contrary minds and judgements one to other for search them and ye shall hardly find two of the same Opinion yet in opposing persecuting lying against the very Truth of Christ presently preached unto them Christ to day They admire Christ in the Primitive Times extol the Life of the Martyrs and their constancy in their death and blame their persecutors the same men live the like evil lives and persecute the same Grace of Christ present in his Members And the Reason is evident the presence of Christ manifested in his members is too illustrious too clear a conviction and confutation of their Atheistical and ungodly life and therefore Veritas redarguens odio habetur veritatem praesentem odimus sublatam ex oculis quaerimus invidi Yesterdayes hot Sun burns no man to day Vrit enim fulgore suo qui praegravat artes Infra se positas extinctus amabitur idem Ask in Moses's time who have been good men Answer will be Abraham Isaac Jacob Moses must be stoned Ask in Solomons's dayes who have been good men then Moses and Joshuah
was in them did signifie when it testified before hand the sufferings of Christ and the glories that should follow What time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the particular season or opportunity which the Scripture calls the fulness of time when God sent his Son Gal. 4. What manner of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the coincidence and concurrence of things in the same time when Christ should appear and his Gospel be preached in the world As for the former what time the Prophet Daniel makes search and is taught by Gabriel Dan. 9.25 26. seventy weeks Jacob points at the time after the Scepter should depart from Judah Gen. 49.10 Malachy after the preaching of John Baptist Mal. 3.1 And the Prophet Esdras gives as clear a testimony of the time when the Messiah should appear as any of them all 2 Esd 7.28 My Son Jesus shall be reveiled with those that be with him and they that remain shall rejoyce within four hundred years 2. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of time that points at the very worst of times when the Messiah shall be cut off saith Gabriel Dan. 9. when my Son Christ shall die and not he only but all men also that have life 2 Esd 7.29 that notes the Primitive Persecutions of all those who had yet the life of God with them But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect also unto the latter times even those whereof our Lord speaks Matt. 24.12 When iniquity should abound and the love of many should wax cold Those times whereof St. Paul also speaks 2 Tim. 3.1 2. Then the sufferings of Christ or Christian sufferings must needs abound by reason of the abundance of iniquity when the daily sacrifice shall be taken away Reason The dignity and worth of those hidden things into which not only the Prophets and holy men of God but even the Angels also desired to look into them Object It seems then that the Holy Prophets were guilty of curiosity if they pryed and searched into these times of the Gospel surely no for they they searched not after vanities nor sought they after things too high for them nor were their searchings into speculations but practical truths the sufferings which lead unto Christ and follow Glories Nor did they follow the guidance of their own fancy and imagination but the guidance of the spirit of Christ Observ Hence appears the truth of that which our Lord testifieth That many Prophets and Kings have desired to see the things that his Disciples saw and had not seen them and to hear those things which they had heard c. Repreh 1. Those who pry and search into the word of God not by the Spirit of God and Christ but by their own Spirit The Prophet Ezechiel 13.3 denounceth a woe against such Wo unto the foolish Prophets that follow their own Spirit and have seen nothing These search not by the Spirit of Christ which is not in them but by the Spirit of Antichrist The old Serpent is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath his name from prying and searching into things that belong not to him Repreh 2. Those that search after though the great things of the Gospel yet not that they may live and practise them but only that they may know them Thus many abuse that place Joh. 5.39 40. Which words are Indicative not Imperative as if any shall look into them diligently he will easily find Thus many upon this and the like days set apart to hear the word of God there is much searching into the Scriptures but is it that we may learn our Duty and practise it that we may find what sufferings of Christ are required of us in hope of the following Glories Alas who knoweth not the common guise of most men to busie themselves on these days and turn their Bibles over but let them lye on the dusty shelf all the week after Exhort Let us suffer out those sufferings which lead us unto Christ After those sufferings follow the Glories Yea these sufferings work our Salvation 2 Cor. 1.6 They work for us an eternal weight of glory 2 Cor. I dare not make the way to life easier or broader than indeed it is It 's called by these terrible names death c. Vide Notes in Rom. 6.8 Exhort NOTES AND OBSERVATIONS UPON I PETER II. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore laying aside all malice and all guile and hypocrisies and envyings and evil speakings As new born babes desire the sincere milk of the word that ye may grow thereby THe Apostle having in the end of the former Chapter propounded unto us the lasting the everlasting spiritual food the living word of God vers 23.24.25 In the words I have read he 1. Removes what might hinder and dull our appetite laying aside all malice c. Then 2. He stirs up and quickens us thereunto The first words therefore vers 1. may be considered either 1. In themselves Or 2. With reference to the former and to those which follow vers 2. 1. In themselves they are an exhortation To lay aside all malice and all guile and hypocrisies and envyings and evil speakings so the Syriack turns the words hortatively of which something must be spoken 1. More generally as belonging to them all in common That 2. We may more presly and properly speak of every one of them in particular 1. Generally therefore the Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render diversly in divers places as Ephes 4. 1. To put off the old man and so the word hath reference to a garment that is to be put off which is there called the old man Eph. 4.21 And thus malice guile hypocrisies envies and evil speakings are as the old man's corrupt rotten wardrobe which is to be put off 2. It 's rendred also Jam. 1.21 To lay apart and so we may understand the Apostle there according to his main drift c. Vide Notes in Jam. 1.21 And thus malice guile hypocrisies envies and evil speakings are as it were all weeds to be rooted out and removed that the incorruptible seed may thrive and grow up in us 3. But here as appears by vers 2 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so to lay aside as ill humours are removed which vitiate and distemper the Palate and thus malice c. are as corrupt and vicious humours Because the Metaphor is taken from things so different I shall not confine my self to any one of them but use them indifferently as they come in my way Doubt But doth the Apostle exhort those who were begotten again unto a living hope c. For so he saith 1 Pet. 1.3 Doth he exhort these to lay aside all malice c. Were not all these laid aside at their Baptism It is true at their Baptism they renounced all these as we do such was that ancient form
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the