and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
calls them luces intellectuales 3. He makes i. e. producit or else promotes as the Lord made Moses and Aaron 1 Sam. 2.6 He made twelve Mark 3.14 I have Created him for my Glory I have formed him yea I have made him Isa 43.7 The word here may be understood both wayes 1. He made those whom he used as Messengers Spirits Or 2. He advanced Spirits to the dignity of being his Messengers and both are true and why should any truth be lost Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord sometimes hides himself Deus latens sometimes reveils himself Deus patens so the several emanations by the Angels are fitted unto these Two 1. First he hides himself so he hath subtle Spirits 2. Secondly he reveils himself and so he hath fire and light his Ministers as flaming fire Δ The Unity is identity or oneness and singularity the Angel alteritas or compounded of two as the Pillar before the Israelites consisted of a cloud and fire the cloud or air a bodily instrument therein receiving the fire and light This sometimes is called an Angel as a Creature Exod. 23.20 Sometime the Lord himself as the Creator in and with it Exod. 13.21 The Lord before them in a pillar of a cloud Deut. 1.33 The several truths contained herein are these 1. The Lord makes his Angels Spirits 2. He makes his Ministers a flame of fire 3. He saith this of the Angels who makes c. 1. An Angel is a Power or powerful essence intermediate or middle between God and inferiour Nature by which such works are wrought in the Creatures which their Nature either could not do or could not so do middle between the Unity of the Deity and the composition of the Creature as duplicity is between one and three Δ It is called an Angel or Messenger because sent and commanded to reveil the will of God to Men. 2. They are called Spirits in regard of their existence or essence and their similitude and likeness because their consistence or substance is pure and subtil and clear whence Dionysius Areopagita calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most clear mirrours or pure glasses reflecting and conveying the Divine Light from God unto men 2. In similitude unto the most subtil bodies known to us So he makes his Angels Spirits winds i. e. ut supra The Angels are Good of light of God and Evil of darkness of Satan 3. Of what kind of Spirits good or evil Gods or Satans Angels is this to be understood Surely both That we may the better understand this we must know That God alone is the one and only worker of all things Isa 44.24 I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self Dan. 4.35 Ipse juxta voluntatem suam facit in the army of heaven and among the inhabitants of the earth and none can stay his hand and say what dost thou In him we live and move and have our being our being intellectual The Spirit of the Almighty gives the man understanding Job 32.8 our sensitive-faculty in whom we move our vital faculty He it is who quickneth all things 1 Tim. 6. He is the actor and worker in our vital and animal faculties In him we live and the breath of the Almighty hath given me life Job 33.4 whence we conclude Operatur omnia in omnibus 1 Cor. 12. He is the fountain of all being and actions Alpha and Omega the beginning and the end Now God the Father worketh all things by his Eternal Coessential Word who is that great Angel of the Covenant Psal 33.6 By the Word of the Lord were the Heavens made and all the host of them by the breath of his mouth This is that universal Agent who worketh in all inferiour Agents whom Plato understood by the Soul of the world who is the only begotten of the Father by whom all the Creatures in Heaven and Earth are made 1 Cor. 8. To us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things More specially for evil Angels we read that the Lord makes use of them Psal 78.49 He sent evil Angels among them by these he afflicteth and chasteneth his Saints Job 1 16-16 by these he smites his enemies The Reason why the Lord makes his Angels Spirits is from the consideration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supreme Authority of the highest God who worketh all things in all things for whereas there are two wayes of working 1. One befitting our humane weakness when we must put to our hand otherwise the work will not be done 2. The other when by our command or intimation or word the business is done so that by how much every Agent is more powerful by so much his way of working is more absolute Hence it is that since the Father does all things by his Son the Father and Son by the Angels both in Heaven and in Earth the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. That word by which all things were made Dixit factum est Let there be light and it was light Hence it is that when God is said to say or do any thing in the Old Testament the Chaldee Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hos 1.7 Servabo I will save them by Jehovah their God Chaldee Paraphrast I will redeem them by the Word of the Lord your God This is that great Angel of the Covenant in whom God the Fathers Name is Exod. 23. 2. Another Reason is in regard of the Angels which are instrumental unto the great and sole Agent unto whom by how much one draws nearer than other by so much it 's the more serviceable quick and expedite and ready to comply with the commands of the Supreme God 3. In regard of Man and his Sanctification Preservation and Salvation The will of God is the mans Sanctification 1 Thess 4. and Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss Summa voluntatis Dei the whole summ of Gods will is the salvation of men Tertul. And the Angels do his pleasure Psal 103. Consol To the holy ones of God He makes his angels spirits i. e. quick expedite and ready to help and succour all his Saints Prov. 16.4 The Lord hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for himself or as the Chaldee Paraphrast for him that obeys him God hath made even the Angels themselves Spirits for their aid against all evil He that dwells in the secret place of the most high shall abide under the shadow of the Almighty He who dwells in God and works all his works in God Joh. 3. Such an one is safe at home and safe abroad Unto such an one speaks the Psalmist Psal 91. vers 11. He shall give his angels charge over thee to keep thee in all thy ways O what a precious thing is an obedient
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
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
presuming at all adventure that they are Elect and chosen of God who never passed the furnace of humililiation nor have kept or known the word of Christs patience nor have received the unction from the holy one out of a presumption which they call Faith they imagine themselves elected ones and hence conclude that they cannot finally be deceived what ever they do As from a like phrase c. See Notes on Rom. 12.18 And surely they who believe in the Lord Jesus Christ that he is the way the truth and the life the wisdom of God and power of God they will very hardly be deceived or mislead from the Doctrine of Christ for in the Primitive times there was that firm faith and perswasion of divine Truth in the Christian Church that Galen expressing a thing impossible used this Proverbial speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may sooner and easier make Christians unlearn their Christian Doctrine which is as much as to say it is impossible they should And Austin reports an Oracle of Apollo when one asked how he might bring his Wife off Christianity Thou mayest saith the Oracle sooner write letters in a swift running River or fly in the Air implying a like difficulty or impossibility Howbeit such Apostacy there hath been of some saith Tertullian yea and our Lord Jesus himself implies such a recidivation and revolt possible And therefore having said there shall arise false Christs that they should deceive if it were possible the very elect he presently adds a serious Admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he I have told you before Observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one he saith not any learned man any subtil Sophister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man It 's a very easie thing for any man to deceive another which is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fraud and subtilty and a facility and easiness to commit wickedness a little Mother-wit will be sufficient to enable a man to be a great Politician in this World if first he be resolved so far to dispence and part with a good Conscience as to be a knave Whence the Psalmist Psal 52.1 Quid gloriaris in malitia potens Why boastest thou that thou canst do mischief Doeg discovered David and accused the Priests and slew them an easie thing to do Observ 3. The Lord would not that his Disciples should be deceived nor would he that any of his Disciples should be a fool his people he would have the wisest of all people Deut. 4.6 7. He would they should be wise as serpents that no deceiver should over-reach them Observ 4. As the Lord would not that any one should deceive his Disciples so would he also that his Disciples should not deceive any one O no! that 's a greater evil than to be deceived And therefore the Lord inflicted the heaviest judgments upon the greatest Deceiver Gen. 3. And the Apostle prefers the suffering of injury before the doing of it Why do ye not rather suffer wrong 1 Cor. 6.7 Why do ye not rather suffer your selves to be defrauded Abraham did so Gen. 13.9 and the Children of Abraham should do the works of Abraham And where it 's said that the Lord will deliver the souls of his people from deceit and violence Psal 12.14 it s to be understood so not only that they should not be deceived and oppressed by violence But much rather that they should not oppress or use deceit toward others For this is the will of God that no man go beyond or defraud his brother in any matter 1 Thess 4.6 Be innocent as doves Repreh 1. The deceitful World which every one complains of at this day Jer. 9.4 Mich. 7.2 7. It is the very time when this Prophecy is fulfilled as our Lord foretels Matth. 10.21 22. when the like deceit and fraud is in the Church of Christ as in the Heathen World only worse So that Epicurus his advice is seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look about you nay rather look home look into thine own heart and take heed lest the old man of sin the grand Impostor deceive thee Repreh 2. Our great heedlesness and carelesness in regard of the great Deceiver in our own hearts How careful and warie are we in other things that concern us less Matth. 24. Our Lord in this Chapter foretels that which his Apostles after him forewarns his Church of That there should be perillous times times of great danger 2 Tim. 3. For the more Grace the Lord shews unto the sons of men the more malicious and more active Satan is to oppose the Grace of God to frustrate it and make it fruitless in us Since therefore our Lord in these last times gives more grace Jam. 4.6 Graceless men increase to more ungodliness 2 Tim. 2.16 and render the times more perillous and dangerous for whereas perils and dangers are of two sorts either more remote which tempt and try men or more imminent and near as those which afflict and punish them we have both in the words 1. Our Lord foretells that many shall come in his name 2. Our Lord foretels what the effect shall be of this temptation and trial They shall deceive many 1. Our Lord foretels that there shall be a multitude of Deceivers many 2. Those shall be prompt and ready of their own accord they shall come 3. Their specious pretence in Christ's name 4. Their profession they shall say I am Christ 1. How many we have have not yet heard of many Act. 8.8 11. Simon Magus Elymas the Sorcerer Chap. 13. Barjesus Bar Chochab the Son of a Star Mahomet called himself a great Prophet there are who call themselves after the name of Jesus But not one of those or any forementioned called himself by the name of Jesus or Christ As for these of whom our Lord speaks they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Christ That is the 4. thing to be enquired into for certain it is that many take the Name and Person of Christ for a foundation and build erroneous superstructures thereupon as 1 Cor. 3.11 yea many agree upon the Person Nature and Offices of Christ outwardly yet make many Schisms Rents and Divisions and bring in many Heresies under the same name 1 Cor. 1.12 13. 2. The same words may be understood as when any one Church or Member of these several divided parties shall vaunt and glory of himself that he is Christ i. e. an anointed one a partaker of the Spirit a Christian as Psal Nolite tangere Christos meos If the mere pretence of Christ ' Name Being and Authority be so glorious how much more glorious is the very Nature Name and Being it self And what is it to be a Christian or to be really and truly named with the Name of Christ Tertullian tells us what a Christian Name was in his days Qui acceptus à Deo Patre substantiam baptismatis utique sanctus sancti
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
give an account while there is no fundamental errour or principle that tends unto an evil life I conceive a bare diversity of opinion in other things ought not to hinder any man from Christian communion As concerning examination it self some there are it seems who have misunderstood me I have known it a long time practised in the Church nor was I ever of any other judgement but that it might be yet practised and doubtless with very good success so that it might be performed without domineering and insulting over men but in a brotherly or fatherly manner as Job his Children and out of a true and tender care of mens souls and so that it be accompanied with self-examination otherwise though a man had all the Bible by heart and could recite all the Catechisms that ever were written and could answer all the questions that could be propounded yet without self-examination such an one might be an unworthy Communicant A Ruler must not be proud Tit. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that pleaseth himself and no man else Some of the former Governours of the Church have been blamed for that sin I dare not excuse all but let us take heed we do not justifie their pride by our own pride is abominable in all men of what rank or degree soever it is the Devils sin and he is the king of all the children of pride I know not how it comes to pass yet pride is more sufferable where there is education and breeding and where there are titles of honour high place of authority in such it is more sufferable than in men of inferiour condition I say it is abominable in all men yet most men excuse it rather in great men than in them of low degree The wise mans soul hated the poor man that was proud Eccles 25.2 his very condition doth as it were naturally require humility Plato was a neat man and had all things handsom in his house he conversed with the Kings and great Men Diogenes he envied him and coming to his house the slovenly Cynick with his dirty feet trod upon his bed and when he had so done he gloried that he had trodden down Plato's pride but he was answered well Thou hast trodden down Plato's pride saith he at superbiâ majori O let it not be so said of any of us The Vine the Olive and the Fig-tree could better have been born withall than the bramble the base low shrub Why must not the Disciples be so They must be as their Lord and his kingdom is not of this world he hath taken them out of the world Object That seems an absurdity to St. Paul 1 Cor. 5. Out of the world i. e. the lusts of it Gen. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy Country that thou come unto thy self For brevity sake let us put the two next points together as making indeed to one and the same purpose and differing evolutione terminorum as they speak They both contain the positive and affirmative Precepts as the former the negative Let us therefore open the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this greater or greatest one among you who but the Ruler or the Elder whosoever obtains rule and government in the Church So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed 1 Tim. 5.1 Rebuke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder but exhort him as a father an Elder is a Father of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.12 13. The younger then are they who are as yet in their minority and not grown up to the spiritual age of Christ Act. 5.6 The reason of this Law is in regard of the Lawgiver Subjects 1. Conformity unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Servant as his Lord and we are predestinated to be conformed to the image of his Son Rom. 8.29 2. The corrupt nature of man is such that it cannot bear prosperity I spake unto thee in thy prosperity but thou saidst I will not hear Jer. 22.21 It is alwayes best when it is under The Church in the first three hundred years under persecution was better more holy loving than ever it hath been seen in any age whence the Apostle prefers servitude before freedom 1 Cor. 7.21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom And hath been confessed by another in this place and I believe your experience will prove it That the lives of men professing Religion were more holy more just more truly Christian when they had a Power over them to check them than ever they have been since remember the Snake in the Fable the people of Laish Judg. 18.7 3. The wisdom of the Governour is never to act like a Natural Agent ad extremum virium but with moderation 1 Thess 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We might have been burthensom as the Apostles of Christ The greatest and chief is here commanded to be as the younger and as he that serveth this because it is a similitude it requireth that there be between the greatest and chief and the younger and him that serveth some dissimilitude Omne simile est etiam dissimile There is therefore in this greatest and chief that which is peculiar to his spiritual age and place and somewhat required in him wherein he must be like unto the younger In the greatest and chief there is somewhat peculiar unto his spiritual age and fulness of the spirit wisdom excellency of wisdom and prudence plerophory or fulness of faith hope proper to his place justice 2 Sam. 23.3 he that rules over men must be just authority which is sweetned with love and compassion which swayes him as the weight of his soul towards his brother to put himself as it were into his condition and to do unto him as he would be done unto if he were in his condition That wherein he must be like unto the younger and him that serveth is humility meekness patience peaceableness and diligence these and such as these seem to belong to the younger and him that serveth 1. Humility The greatest Ruler hath a pattern for this in our Lord Phil. 2. he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and humbled himself that the greater we are the more we might humble our selves that we mind not high things but condescend to men of low estate Rom. 12.16 these are principal Graces in the Elder also When Austin the Monk was sent into England by the POPE certain holy men who had lived in the west part of this kingdom were sent by their Governour to meet Austin with this instruction that if he behaved himself brotherly humbly as one of them they should resolve he was sent of God unto them if he should be supercilious proud and arrogant as indeed he proved they should return without any thing to do with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Precessor is one who goes before They are over us in the Lord 1 Thess 5.12 The Hebrew name
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
evil as because a swine was an unclean beast The Jews told their Children it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anothing thing that is somewhat that they would not have them know 2. Notable for good and excellency in goodness Caleb had another spirit that is a new spirit Numb 14.24 They must now speak with new tongues they are new men new creatures and therefore they must have all things new Zeph. 3.9 See Esay in locum Axiom 3. They were first filled and then they spake This is a Prime a principal requisite of him who ever he is who speaks in the name of the Lord 1 Pet. 5.10 Observ 1. Here is then the very best eloquence that which is given and taught by the holy Spirit of God That 's the true Flexanima Suada That 's that Rethorick that winns upon the minds and hearts of men Of this the Apostle speaks 1 Cor. 2.1 When I came to you I came not with excellency of speech or of wisdom declaring unto you the testimony of God vers 4. My speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and Power Observ 2. Note hence What ought to be the Measure and Rule of our speech and especially of theirs who are Gods Truch-men and Interpreters unto his People surely the dispensation of the Spirit For how can any man speak of God or the things of God without the direction and teaching of God The Divine Philosopher knew this when he said No man can speak any thing of God without an Oracle Observ 3. Hence we may know among the manifold pretences to the Spirit of God who hath that Spirit at least in good measure if not in the fulness of it viz. if they speak as the Spirit gives them to speak if they speak a pure language He that offends not in his tongue is a perfect man and is able to rule Every Nation hath its Character sermonis some certain character by which every one is known The Ephraimite hath his Shibboleth by which he is known to be an Ephraimite The Galilean hath his proper Dialect Thou art a Galilean and thy speech agreeth thereunto Howbeit this is to be understood so that the hands and the feet agree with the tongue that our actions and life our holy affections and obedient walking be suitable to our pure language otherwise if the voice be Jacobs and the hands be the hands of Esau If we look no farther than the History it is no better than deceit and supplanting but if a man be a Galilean and his speech agreeth thereunto as it was said to St. Peter then no doubt the speech is a character of the holy Spirit if a man be a Galilean that is a Convert one turned about from sin to righteousness from Satan unto God and his speech his holy communication agreeth thereunto no doubt there is the Spirit of God as it is said of these Apostles and Disciples in the Text that they were all Galileans all Converts all turn'd from Satan unto God The Disciples were commanded to go into Galilee and there they should see the Lord Jesus And our Lord wrought most of his great works in Galilee If we be converted and penitent and bring forth fruits worthy amendment of life if we bring forth the fruits of the Spirit in our life and actions Galat. 5.22 then we are true Ephraimites i. e. fruitful ones though but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spica Observ 4. This discovers unto us the fountain of all errours and heresies which either in former Ages or especially in this latter Age have risen in the Church of God Men have not waited and expected until they have been filled with the Spirit of God until the Spirit hath given them to speak but they have heeded their own Spirit This St. Peter implyes is the reason of false prophesying and teaching in the Church 2 Pet. 1. ult cum 2. And hence it comes to pass that the woman speaks in the Church and usurps authority over the man Exhort To this holy ambition to be filled with the holy Ghost to speak with tongues as the Spirit gives to speak Surely this were vain and foolish presumption had not all the people of God the promise of the same Spirit even we that are afar off in regard of place in time in disposition and qualification Act. 2.39 The Promise is made to you Luk. 11.13 Your heavenly father shall give his holy Spirit to them that ask it The Lord gives his Spirit to those who obey him Act. 5.32 Means to attain this let us hear what Christ speaketh in us Psal 45. The Jews understood not Christ's speech Joh. 8.42 43. and he gives the reason vers 44. Ye are of your Father the Devil Observ 5. The Spirit must first speak to the Minister before the Minister can speak to the people Do ye seek a proof of Christ speaking in me c. And is there so great a filling so great a fulfilling of all things and are we empty Is the Spirit of God poured forth and shall we have no share of it Alas if we be filled with any thing else with any thing contrary to Gods Spirit how can we be filled with it the Spirit of Envy excludes the Spirit of Love if we be envious we cannot receive the Spirit of Love Christ's Spirit is a spirit of meekness humility truth Can we receive this Spirit while we have the spirit of pride wrath errour A brief defence of the Observation of Festivals and in particular that of Pentecost or Whitsunday from Ephes 4.10 THe only Wise God in all Ages hath preserved the memory of his wonderful Works by setting apart certain dayes Festival dayes and yearly Solemnities whereby all the People of God have been stirred up to a grateful remembrance of them and to the performance of such duties as the respective Solemn dayes and times required of them But Variè Diabolus aemulatus est veritatem affectavit illam aliquando defendendo concutere The Devil hath divers wayes envied the truth of God Sometimes he hath endeavoured to shake it by seeming to defend it saith Tertullian As in the business of Christian Festivals so on the other side under a pretence of Zeal for the truth of God he raised up Aerius the Heretick of old to deny the Solemn Feasts as Judaical and there have been of Aerius his Disciples and are at this day who oppose the dayes set apart for the memory of Christ's actions under the name of superstition Hence it is that the history and memory of Christ's birth death resurrection ascension and giving the Holy Ghost hath been obscured and their mysteries unknown and our duties required out of them wholly neglected and not performed So that they who have thus opposed the Christian Festivals as superstitious under a shew of greater piety and holiness they have done the Devil notable service as in special in regard of the present Festival The
proportionable to this 1 Tim. 3.13 They that have used the office of a Deacon Or have ministred well purchase to themselves a good degree Of these some understand 1 Cor. 12.28 Where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we turn it helps in governments but helping governours So that Beloved when the Lord gives his Spirit in that great measure as Wisdom 7.27 There is no reason power and authority should be denyed unto the true Elders O no would God all the Lords people were Prophets and the Lord would put his Spirit upon them as Moses speaks upon occasion of the Spirit given to the first Elders But I shall here make use of what a great States-man spake concerning Offices in the Common-weal and to supply them Places saith he are not wanting but fit able and worthy men are wanting unto places would God all were able But as I shewed before out of Act. 6.3 The Deacons must be men full of the holy Ghost How much more the Elders they must be able to judge of all controversies able to give the holy Ghost 1 Tim. 4.14 Able to recover the sick Jam. 5.14 15. is any sick among you let him send for the Elders of the Church c. Such an Elder was Paul Act. 28.8 Paul entred in and prayed and laid his hands upon him and bealed him Where-ever such an holy Government is I shall not doubt to affirm that it is Jure Divino by Divine Right But if we leave out some and add other according to humane prudency though the best I dare not then say it is Jure Divino an humane Ordinance it is to which we ought to submit our selves 1 Pet. 2.13 if ordained by the higher Powers over us and it may stand Jure Humano But if we shall chuse covetous proud broasters full of envy c. having a form of godliness such as tyranize over weak consciences and judge chaste Susanna to death Such as these condemned our Lord such a goverment I shall not say is Jure Humano much less Divino yea such a Government will be Jure Diabolico Such are the Elders of the Philistines dunkards Midians men of false judgement Egyptians sinful and ungodly men It is now long since viz. October 19. 1645. that I received A Vote from the Honourable Court of Parliament commanding a choice of ruling Elders to be made forthwith Now because in a former direction set forth by the Honourable Court Order was given That the Minister of every Parish respectively should preach before any such choice should be made In obedience to that command I published the Vote in the fore-noon and preached after-noon upon that subject as also the Lords day after that It was not then without the good hand of our God that I was upon a Theme concerning Christ the Ruler of Israel Mich. 5. Nor do I conceive it otherwise now but that when I am to speak to you concerning the very same subject I am engaged in a Text as fit and proper as that was the rule and reign of life 1. I shall speak of the name and qualification of Elders and their choice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Elder as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same signification and Senex or Senior the word answering to these in Latin they all signifie an old man in regard of natural age But because such as these had gotten experience and wisdom they have been thought fit in all ages to be put in places of Authority to rule and govern others Such were the Senators of Rome and the like Rulers in other Kingdoms as France and Spain have their names from their age as with us Major is Major aetate and dignitate So Alderman is from the Saxon Ealderman an Elder or more aged men and in authority and place above others Such as these have been Rulers in the Kingdoms and Common-wealths So we read of the Elders of Egypt Gen. 50.7 Elders of Moab and Midian Numb 22.7 But the Elders we are now to speak of are the Elders of Gods people and his Common-wealth of which we are not to seek only in the New Testament the name of Elders as also the office was well known in the Old But truly the neglect or ignorance of the Old Testament hath rendered many things in the New Testament obscure unto us Among them was the office of Elders in the Church And therefore as the Apostle discoursing of the Sacrament refers to the first institution of it 1 Cor. 11. And teaching the Doctrine of the Resurrection refers to the Resurrection of Christ 1 Cor. 15. speaking of the superiority of the man over his wife he refers to Gen. 2. And all this after the example of our Lord who speaking of Marriage and Divorce refers to the beginning Let us enquire then into the beginning of Elders in the Church of God We read of Elders Exod. 24.14 but such as must refer their business to others Numb 11. Moses complaining of his burden The Elders were chosen by Moses their qualification is implyed in this they must be such not as every one knew to be Elders but such as Moses knew to be such and who are they only those who have numbred more years O no wisdom is old age 2. Another qualification is they must be like to Moses in Wisdom and Piety and other graces this is implyed that they may stand there with thee in vers 16. On these the Lord poured his Holy Spirit vers 17. By these the people of the Jews were governed By such as these the Church of Christ was governed Such an one ye read described Tit. 1.5 9. if this place be vnderstood of preaching and teaching Elders what place shall we find for ruling Elders Truly I know none except that 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour Such as these assembled together were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole state of the Elders as we turn it Act. 22.5 Now if by these we understand Ruling Elders doubtless they must be men of most exact lives I pray take notice of them Titus 1.6 7 8. By these Characters are expressed all the graces of the Spirit rendring the Ruler accomplish'd for his duty toward God his neighbour and himseâ—f and houshold nothing is wanting And doubtless most reasonable it is that he who is to rule the Church of Christ have in himself the Spirit of Christ dwelling and governing him otherwise he is not fit to rule others otherwise Christ the life and prince of life shall not rule but man vain man shall rule yea the beast or the devil And therefore it is most necessary that such a Ruling Elder be an Elder indeed i. e. not a novice but one grown up into the perfect age of Christ Ephes 4.13 Every Believer hath Christ in him in some good measure vers 7. but the Elders much more vers 13. And therefore
and are zealous for them and quarrel with one another for them as if they were the kernel it self whereas indeed they are but husks and shells old things and of no value For be it granted that these Ceremonial old things preserve the Spiritual Truth as shells and skins preserve the pulp and kernel yet that 's but till the fruit be ripe and then these are neglected and cast away Thus Ebedmelech drew Jeremy out of the dungeon with old cast clouts and rotten raggs Jer. 38. yet being drawn out he did not cloath Jeremy with them and though veritas è puteo though Truth be drawn out of the pit out of the dungeon by means of these Ceremonial old things by means of these weak and beggarly elements it is not to be cloathed with them again In Christ Circumcision is nothing c. but a new Creature I left a doubt behind me common to this and the next point which I shall now clear for if old things be passed away and all things become new how can we exhort men to both or either of them I Answer according to Bonaventure things may be said to be old and so to pass away or become new either 1. In respect of the common state and condition of the whole Church and Gods common dispensation Or 2. In respect of the special condition and state of several persons in several times of the Church 1. In regard of the common condition and state of the Church and Gods dispensation old things Ceremonial and Moral then passed away when God in the fulness of time sent his Son to put an end to the Ceremonial Law and to destroy the works of the Devil and in this respect true it is that both Ceremonial and Moral old things are passed away 2. In regard of the special condition and state of several persons Some there are to whom the old things are not yet passed away these we exhort to let these old things pass away To this purpose the Apostle speaks 2 Cor. 6.1 2. We saith he as workers together with him beseech you that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee Behold now is the accepted time behold now is the time of salvation The like we understand by Psal 95.7 Luk. 4.18 2. Things are said to be which ought to be not which are alwayes actually such id fit quod jure fit The Apostle exhorts the Colossians to put off the old man Col. 3.8 and yet vers 9. he saith they had put him off i. e. it was their duty to put him off and they professed so to do Hebr. 5.4 No man takes this honour c. i. e. no man ought to take it otherwise nothing was more ordinary than for the Jews to be ambitious of it and buy it of the Roman Governours The old things are passed away i. e. they ought to pass way And thus we are exhorted to let them pass away from us When the Moral old things shall pass away then all things shall become new i. e. Holy Just and Good It 's useful for Reproof and Exhortation 1. It Reproves those who pretend these new things new garments yet walk not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly or decently in such habit as befits the new day and put not on the Lord Jesus Christ but walk in rioting and drunkenness in chambering and wantonness in strife and envying in wrath revenge anger lying cursing and swearing These and such as these are the Old Mans Wardrobe the Old Mans night-gueere and befit not the new Man or the new Day What a shameful contradiction it is to be called by the new name of Christians yet live like Heathens and Infidels 2. It Reproves those who dote upon a Ceremonial Worship and Service of God who dote upon old things when all things are become new who know no other Service of God than what they can hear and see and feel Like Micha who pleased himself extreamly that he had a molten Image and a Teraphim and an house of Gods and a Levite for his Priest Judg. 17. Alas they consider not that God is a Spirit c. they consider not That man indeed looks at the outward appearance only but the Lord beholds the heart He tells the Woman though she profest the worship of the true God yet because she with other Samaritans confined his worship to a certain place ye worship saith he ye know not what And St. Paul tells the Galatians who would have Circumcision a part of Christian Religion and confound the old Ceremonies with the Truth That in Christ Circumcision saith he availeth nothing and uncircumcision availeth nothing but a new Creature NOTES AND OBSERVATIONS UPON GALATIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesuâ— Christ hath been evidently set forth crucified among you THe Galatians being converted unto Christ cerâ—â—â—â—â—ews who professed Christianity had in part perverted them 〈◊〉 â—â—ought them back to Judaism perswading them to embrace it 〈◊〉 with the Gospel alledging the Example of Peter and otâ—â—â— With these the Apostle deals somewhat sharply Châ—â— â— 6 I marvel saith he how it comes to pass that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye arâ— devolved or turned about unto another Gospel He alludes saith Hierom to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he would imply they had their namâ— Galatians volatiles easily turned like a wheel from Christ to Moses from the Gospel to the Law from the Spirit to the Letter and like tartness he useth in the Text when he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foolish Galatians To these upon this occasion St. Paul writes this Epistle and after his salutation he vindicates the Authority of his Apostleship and his Doctrine and how he preach'd it among the Gentiles and executed his office of Apostleship and in this narration he spends most-what the first and second Chapters In the third and fourth Chapters he applys himself more closely to the business in hand and proves at large that a man is not justified by the works of the Law but by faith in Jesus Christ And this is the Argument of his Discourse throughout the third and fourth Chapters The fifth and sixth Chapters are exhortations unto Christian Duties Now as he began his first part with a sharp and abrupt reprehension I marvel ye are so soon removed from him that called you into the grace of Christ Chap. 1.6 with like authority or greater he begins his second part with the Text Wherein he charges them with crucifying the Lord Jesus with disobedience unto the truth though declared unto them that they suffered themselves to be bewitched with false doctrine and therefore charges them with misunderstanding of it The Divine Axioms or points of Doctrine contained in these words are these 1. Jesus Christ was
true nihil est tam ratione firmum quin vi rationis infirmari potest and therefore divine doctrine is propounded to our saith that it may be of Grace Rom. 4.16 And that our obedience of faith may be finally resolved not into uncertain Reason but into the Truth Faithfulness Power Mercy and Love of God And therefore Aquinas having brought ten substantial Reasons to prove the Creation of the world yet saith he I will not relie on these but rather on the sure foundation of our faith where it is said By faith we believe that the worlds were made by the word of God Hebr. 11. Observ 3. The word is to be done not some part of it See Notes in Jam. 1.22 Observ 4. Christian Religion is practice See ubi supra Exhort O ye who believe God be careful to maintain good works 1. They are profitable unto men 2. Conducing to faith and the end of faith 3. They are the end of our Creation 4. They are for the glory of God It is the Ministers duty to press urge and inculcate often and often this point of doctrine unto those who have believed God so St. Paul 1 Cor. 7.19 Circumcision is nothing c. but the keeping the Commandment Gal. 5.6 but faith which worketh by love and 6.15 but a new Creature St. James spends most part of his second Chapter upon this Argument And St. Peter 1 Pet. 2.12 2 Pet. 1.1 having mentioned the best faith and the highest degree of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet v. 5. Besides this giving all diligence add to your faith virtue to virtue c. hereby they shall not be barren v. 8. without these they are blind v. 9. hereby they get assurance of their calling and election v. 10. So it is in the V. L. Satagite ut per bona opera certam nostram vocationem electionem faciatis And Robert Stephen cites three Greek Copies wherein are read these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good works make your calling and election sure yea v. 11. By these an entrance is administred unto us abundantly into the everlasting kingdom c. v. 12. I will not be negligent to put you alwayes in remembrance of these things v. 12 13 14. And as if he had not been yet careful enough v. 15. I will endeavour saith he that ye may be able after my decease to have these things alwayes in remembrance It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NOTES AND OBSERVATIONS UPON The Epistle to the HEBREWS And first on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INtending through Gods assistance to read upon this Epistle to the Hebrews I shall take the Inscription of the Epistle for the Argument of my present Discourse And therefore I think it very expedient to premise and answer some Queries As 1. Whether this Epistle be Canonical or no 2. Who was the Author or Pen-man of it Which if we shall find further 3. Why he did not prefix his name 4. Whether this Greek copy be a translation only or the original tongue wherein it was first written 5. I shall give an account what principally moved me of all other holy Scripture to pitch especially upon this Epistle And these I think very needful to be understood by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preface for the particular opening of this Epistle 1. Whether this Epistle be Canonical or no It was questioned by some because it was not received by the Latin Church as St. Jerom tells us upon Esay 6. I shall endeavour to clear this doubt two ways 1. By Anthypophora 2. Directly 1. By Anthypophora counterpoising and ballancing one Authority by another For if we will be sway'd by Ecclesiastical Authority if any should doubt of this Epistle whether Authentical and Canonical or no because the Latin Church doubted of it we have other Authority sufficient not only to ballance but to preponderate and weigh down the Authority of the Latin Church For 1. The Greek Church did ever receive and acknowledge it for Apostolical 2. All the Reformed Churches at this day with one unanimous consent admit and approve the same as Divine and Canonical 3. The Latin Church its self hath now for many hundred years received and embraced it as Canonical and Apostolical But grant it had not yet should it no more infringe the Authority of this Epistle that the Latin Church for a time doubted of it than it disables the credit of the Revelation of St. John because the Greek Churches for a time did not admit it as Canonical But so much for our first Answer 2. A second is Direct and taken not from the Authority of men from which neither this nor any Scripture hath much dependance The insita argumenta as they call them sufficiently prove this Epistle to be Canonical They are these 1. The Power and Majesty of the holy Ghost speaking in this Epistle 2. The Divineness and Heavenliness of the Argument or Subject 3. The Heavenly Mysteries opened in it 4. The Concordance and Harmony of it with other prophetical and apostolical writings 5. And specially the magnifying the person and offices of the Lord Jesus These may sufficiently evince whence this Epistle came And to these we may add the Testimony of Fathers and Councils of which anon Take notice what is the Touch-stone and way to try the doctrine whether it be of God or no. Colours are tryed by Colours c. Take notice of the boldness of men in denying their consent unto Gods Truths Luther Epistola stromata like the Pictures under Houses make sowre faces as if they supported the building So doth the Church of Rome Take notice how far forth the Church may be credited in giving Testimony to the Scripture 1. So far as it 's obedient Otherwise how comes it to be a Church 2. Only as by way of Introduction as the woman of Samaria gave testimony of Christ Joh. 4.39 Because the Author and Pen man of this Epistle is not named as in the front and close of other Epistles some dispute hath risen thereabout And this was a secondary ground why the Canonical Authority of this Epistle hath been questioned for the satisfying of this doubt and further satisfying the former It may be answered 1. That the Author of the Book of Judges Ruth and Job in the Old Testament as also of the Books of Kings and Chronicles are not certainly known yet the Books themselves are not for that reason once questioned because the Spirit of God is relucent in them as here it is 2. This Epistle hath been confirmed unto us by the Authority of the Nicen Laodicean and Carthaginian Councils But as for the dispute touching the Author True it is that some have ascribed this Epistle to Clemens mentioned Phil. 4.3 And indeed Clemens hath written two Epistles to the Corinthians which are mentioned by many of the Ancient Fathers and divers quotations and testimonies there are taken out of them by the Fathers But the Epistles
day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded