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
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
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
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
his own will Eph. 1.11 The only wise God knows how when and upon whom to bestow his gifts A wise Father will not give his child what good and in what measure soever he asks him But what and how much he knows meet for him He knows the disposition of his child that he will be proud and arrogant of what he gives him 1 Tim. 3.6 Not a novice lest he be puffed up and fall into the snare of the Devil Another he knows to be of a wastful and prodigal humour that whatsoever he gives him he will lavish it out that he will spend his substance with riotous living A third he knows to be idle and lazie and will make no good use of what he gives him hide his talent in the earth Perhaps thou discoverest no such matter in thy self Nor did Hazael 2 King 8.10 The heart is deceitful above all things and desperately wicked who can know it Jerem. 17.9 I the Lord search the heart Wherefore it presently follows to give every man according to his ways and according to the fruit of his doings whether good or evil Thy heavenly Father knows what thou hast need of How hast thou improved the Talent he hath already given thee Alas I am carnal and therefore the gifts of the Spirit belong not to me Carnal a man may be said to be either who minds the flesh lives after the flesh carnal and so it is true sensual having not the spirit or carnal that is weak 1 Cor. 3. And so they who are thus carnal have their gifts proportionable to their Age a childs portion 1 Sam. 30. They who stayed at the brooke Besor and were so faint that they could not follow David these had their portion by Davids appointment Observ The will of man then must not intermeddle with the gifts of the Spirit he bestows them according to his own will Joh. 1.12 13. Not of him that runneth or willeth but God that sheweth mercy Rom. 9. Object But we read that the Apostle promiseth to impart unto the Romans some spiritual gift Rom. 1.10 1 Tim. 4.14 Neglect not the gift that is in thee by the laying on of the hands of the Presbytery 2 Tim. 1.6 Stir up the gift c. by the putting on of my hands It seems then that the bestowing of gifts is according to the will of man I answer When the Presbytery or Paul give the gifts of the Spirit the bestowing of them is not according to the will of man but according to the Will of God For when men follow God fully and walk fully after the Spirit as Caleb did Numb 14.24 and as we ought to do Rom. 8.1 Then is there but one will in the Spirit and in the man so following the spirit And therefore the will of the Spirit and the will of Paul promising and actually bestowing the spirit they were all one And I make no doubt but if we did endeavour that Gods will might be done in us by us and upon us and did we follow the spirit fully we should be filled with the Spirit and be able to impart the same Spirit unto others for these are the true Presbytery the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have the fulness of the Spirit and by laying on of hands give the Spirit unto men What is commonly said that the gifts of the Spirit and the conveyance of them and receiving of them was proper to the primitive times it is gratis dictum The true Reason why these gifts are neither given nor received is because men are wanting in their obedience Act. 5.32 and in their prayers for the Spirit they content themselves in a liveless Faith without the obedience of Faith They are sensual Jude vers 19. they are filled with envy malice c. Therefore neither are they here who can give the gifts of the Spirit nor they who can receive them Exhort 1. Since there are such diversities of gifts endeavour after them to get a share Exhort 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.31 We many of us desire this or that gift of God but most men above other desire knowledge now this is not the best gift we had rather be like the Devil than like to God himself the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knower God is love and that is the most excellent way and the first of all the fruits of the spirit Gal. 5. Exhort 3. Make a conscionable use of what gift we have received of Gods free Spirit Rom. 12.1 Pet. 4.10 If we be negligent in the use of them Our God will be more sparing in bestowing of them Levit. 26. Exhort 4. Make others partakers of our gifts we have them not for our selves but for the edifying of the Church Eph. 4. Oyl is put into the Vessels not that it should continue there but be drawn out The Spirit it self is the precious Oyl figured by that which was poured on the high Priests head Psal 133.1 which runneth down to the skirts c. Covet spiritual gifts that ye may prophesie 1 Cor. 14.1 This I understand that it be done in order and without hubbubs and tumults Confer Notes on Heb. 1. Oyl of gladness above thy fellows Means Pursue withall earnest endeavour though the Land was divided by Lot yet every man fought for it and carried his life in his hand Gods gifts do not exclude but include our best endeavours 2 Cor. 6. and 7.1 Deut. 8.1 Psal 32.89 Ezeck 36.27 36 37. and 43.7 8 9. Zach. 6. ult Suffer thy Fathers chastisement if thou wouldest be partaker of his holiness Hebr. 12. Pray largely we are straitned in our own bowels Open thy mouth wide only and I will fill it Psal 81.10 A Supplement to the Last Exhortation I Exhorted before to make others partakers of our Gifts and I instanced in prophecy 1 Cor. 14.12 which I so cautioned that it might be done in Order God is the God of Order without hubbub and tumult and without disturbance of the common peace for this and all the gifts of Gods Spirit tend to the edifying of the Church vers 3 4. and that 's done by peace Rom. 14.19 Things that make for peace and things wherewith one may edifie another and Love Ephes 4.16 So 1 Cor. 8.1 and 14.1 The Apostle exhorts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue eagerly after Charity and then to covet spiritual gifts Now if we have not first Charity wherein all things ought to be done 1 Cor. 16.14 and without which all what else we have or do is nothing no we neither can have this gift savingly nor exercise it nor judge of it Confer 1 Cor. 13. per totum Alas Beloved too too many even in these dayes boast of a false gift Prov. 25.14 Vain and arrogant who having a competent measure of boldness above other men who have nothing in them but large lungs as Pliny saith of the Camelion they vent their imaginations as if they were the very dictates
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
c. yet note here the great humility of those under the Gospel they take not to themselves those Titles which the Lord gives them Abraham a friend of God dust and ashes Jacob art thou greater than our Father Jacob John 4. How great was he I am less than the least of all thy mercies Paul rapt up into the third Heaven yet 1 Cor. 15.9 I am the least of all the Apostles yea Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than the least of all Saints Abigail a wife an hand-maid to wash the feet of the servants of my Lord so the Blessed Virgin he hath regarded the low estate of his hand maiden Observ Hence discover the service of sin 1. It 's a foul service 2. It 's unjust 3. The misery of such servants 4. The service of sin abaseth and dishonours the most noble Observ Hence appears the pressing necessity and urgent need of him who alone can repair the breach and bring in restitution of all things according to the promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. The God of truth Esay Who is Amen the faithful witness he alone can remedy this great evil so much himself implies Luke 18. Shall he find faith in the earth Surely neither faith towards God and Christ such as it ought to be nor toward men as elsewhere he foretells Matth. 10. This was foreseen and foretold by Micah chap. 7.6 7. Now God's house being as I have heretofore shewn either his Tabernacle or his people The faithfulness of Moses in all God's house as a Servant is considerable according to God's House or Tabernacle which he was to build or according to God's Houshold which he was to rule and govern When according to the command of God whose servant he was and chief Surveyor or Master Builder he built the Tabernacle answerable to the pattern shewed him in the Mount Exod. He was faithful as a Servant in all that house when he ruled the people wisely and prudently according to the command of God Observ 1. There are vertues which are common to all estates among which faithfulness is one which extends it self to all men rich and poor high or low noble or ignoble bond or free Masters or Servants this is an universal seasin a leaven that must leaven the whole lump of mankind a tye that binds all men and every man one to another without which humane society must needs be ravelled and dispersed one man from another Observ 2. There is a kind of faithfulness that 's proper to every several rank and order of men So we read of a faithful High Priest vers 1. A faithful Minister Col. 1.7 Faithful children Tit. 1.6 A faithful Witness Revel 2.13 A faithful Steward 1 Cor. 4.2 A faithful Servant Matth. 24.45 Every one of these hath something or other proper wherein they are trusted and wherein they shew their faithfulness Observ 3. Note here that decent and due decorum that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that decency and comliness which the Lord requires to be in his Church such a decent order he hath set in it Ministers of the Letter Ministers of the Spirit ministration of life and ministration of death c. 2 Cor. 3. Eph. 4. He hath set in his Church first Apostles then Prophets c. Observ 4. The Lord requires no more of us than he hath trusted us withal every one is to give an account for himself if he have received little it 's required that he be faithful in that little Consol To the people of God in what estate or degree soever he hath placed them in his house he requires no more of them than that he trusts them withal he hath given them no great estate in the outward world nor will he expect an account of a great estate he hath given thee a small measure of spiritual goods suppose but one Talent be faithful in that he will require an account of no more than what he hath given thee if a servant he will not require an account as from a Master but as from a Servant I have heard a story of a natural an innocent who lived innocently whose constant saying it was Lord require no more of me than thou hast given me Exhort To be faithful servants to our Lord he is faithful to us a faithful creatour 1 Pet. 4.19 He is the faithful God that keeps Covenant Deut. 7.9 What an high commendation was it which was given of those who repaired the Temple 2 Kings 12.15 In the days of Jehoash they dealt faithfully and again In the days of Josiah chap. 22.7 and the same is reported of them 2 Chron. 34.12 They who repair the Temple the Tabernacle of God ought to be like these builders so faithful in reparing as Moses was in building the Tabernacle and whosoever are God's workmen are faithful Such are workmen that need not be ashamed 2 Tim. 2.15 It is true that Cyrus now ready to dye tells his Son Cambyses Son saith he It is not this golden Scepter that will preserve thy Kingdom but many friends are thy truest Scepter but think not saith he that men are born faithful nor are they by nature trusty they must be made faithful by bounty love and goodness So Xenophon Beloved we are not born faithful and trusty to our God The way to make a servant trusty and faithful is to trust him Ye pour water into a Vessel first to make proof of it He that is faithful in little is faithful also in much well done thou good c. Repreh 1. The Spouse unfaithful to her spiritual husband who yields her self to be corrupted by the false opinions of those who are ministers in Gods house not husbands to his Church 2 Cor. 11.19 20. Repreh 2. The busie bodies who deal in other mens affairs wherewithal the Lord hath not trusted them and mean time are careless of their own whereof they must give an account c. See Notes on Act. 2.37 The Germans complain of their beutefeus so may we and all the Churches Revel 16.1 13.14 Repreb Those unfaithful servants who tacitly accuse their Lord for not giving them strength My grace is sufficient for thee contra omne genus tentationis O but the violence of temptation is so great I cannot withstand it No whether shall we believe God or thee The Apostle tells us that God is faithful and will not suffer you to be tempted above what you are able 1 Cor. 10.13 2. Moses was faithful for the testimony of things that should afterward be spoken of These words contain one end of Moses's faithful service in the house of God that he might be a witness of things c. which may be diversly understood 1. That Moses was faithful that he might witness unto the people of God what was the will of God That as the Lord reveiled his will unto his servant John who bare record of the word of God and the testimony of Jesus Christ and of all things that he
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rightly distributes to all what is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
but for their sakes who have taken notice of Christ only without them and according to the flesh not within them or according to the Spirit Poor Souls who have been deluded with a Python a Spirit of Divination which hath brought great gain to their Masters Now this Spirit being cast out by the Name and Power of Jesus Christ it is no marvel that her Masters storm and Cry out these men being Jews the true Confessors and Professors of Christ do exceedingly trouble our City the reason is given v. 19. The hope of your gain is gone This makes Demetrius mad and his fellows the Crafts-men who make or vent silver shrines for Diana cry out amain Great is Diana of the Ephesians Alas the silver shrines will not off the hope of their gain is gone Our Lord moves us to confess him by propounding a reward of our confession May we then obey our Lord in hope of reward Truly in hope of no reward less than himself But this needs some explication The Christian life whereby we confess Christ is above all rewards In keeping of the Commandments there is great reward It was a pious speech one gave of Zadoc who gave name to the Sect of the Sadduces that he was a good Leader of evil Followers 2. Whosoever denieth our Lord him will our Lord deny before his Father which is in Heaven What it is for the Lord to deny a man appears by the contrary phrase what it is to confess a man which is to acknowledge or own him As therefore Christ then owns acknowledgeth and confesseth those who confess him when he invites them to partake of his Kingdom and to Reign with him So on the contrary he owns not nor acknowledgeth but denies those who deny him when he rejects them and renounceth them and adjudgeth them to everlasting punishment of both these ye read in the description of the last judgment which proceeds according to confessing or denying of our Lord Come ye blessed c. for ye have owned me Go ye cursed for ye have not owned me but denied me In regard of 1. those who deny Christ They reject the chief good under the notion of evil they are ashamed of him shame is of somewhat that is evil What iniquity have yours Father found in me Jer. 2. There is no iniquity in him Psal 92. ult 2. He is the Judge at the last day even Christ who denies them wherein consider 1. the Justice 2. the Power of Christ 3. In regard of the Covenant between both the reason appears from the Covenant it self often iterated either in the same or like terms 2 Chron. 12.5 and 15.2 Thus saith the Lord ye have forsaken me and therefore have I also left you The Lord is with you while ye are with him If we deny him he also will deny us 2 Tim. 2.12 This is grounded upon Lex Talionis or because the Covenant is between persons unequal there is greater equity on the Superiours part more justly may he deny us Jer. 17.13 All who forsake thee shall be ashamed and Christ shall be ashamed of them and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters But why before the Father because he who denies the Son denies also the Father and therefore he is called a lyar 1 Joh. 2.22 Who is a lyar but such that deny that Jesus is the Christ He is Antichrist that denieth the Father and the Son Object Doth the Lord use terrour to fright us from denial of himself must they that are under the Gospel live under the Spirit of bondage Rom. 8.15 Ye have not received the Spirit of bondage to fear again See Notes on Luke 12.4 5. Repreh 1. Those who are ashamed to confess Christ and his Righteousness to the displeasure of their friend Men alledge the Example of the Thief on the Cross to excuse themselves from obedience till they are going to their grave But I marvel they take no notice of his glorious confession of Christ and profession of Faith and reproof of his fellow thief Thou mean time canst hear thy Fellow blaspheme swear curse lye talk lasciviously and obscenely c. canst see him do that which is wicked yet holdest thy peace and hatest thy Brother Levit. 19.17 when thou wouldest seem to love him art of the same mind with him denyest Christ when thou wouldest seem to confess him Vae mihi quià tacui Esay 9. i. e. pretend to confess and profess Christ a Jew is properly a Confessor or Professor but indeed are no such persons but such as deny him deep hypocrisie which the Holy Spirit calls blasphemy O what a swarm there is of these Flyes they are not of Christ's Church but of the Synagogue of Satan Beelzebub is their God the God of Flyes Can these men hope to be hidden No The Lord saith he knoweth them Rev. 2.9 Object But these have a form of Godliness Answ Some men are ashamed of being too Religious of the very form of Godliness surely Godliness hath as well an outward as an inward form Mat. 8.38 Thus the Germans before their desolation were ashamed of mentioning any part of the Word of God Repreh 2. Those who deny the Lord who say they are Jews and are not who have a shew and form of Godliness but deny the power of it Obser 2. Observe who they are whom the Lord shall deny at the Great Day even they who deny him in this Adulterous Generation Why who denies him do not all of us confess and profess him Beloved let us not deceive our selves Remember how the Spirit of the Lord interprets the denial of Christ O but I believe what dost thou believe That Jesus Christ hath redeemed me saved me Hath he redeemed thee from thy vain Conversation 1 Pet. 1.18 Hath he redeemed thee from all iniquity Dost thou believe that he who denies Christ in works him will Christ deny That 's the truest denial I believe that Christ hath done all things for me if he hath done all things for thee then he hath believed for thee too and there 's an end what needest thou believe He hath repented for thee what needest thou repent He bids thee believe thou tell'st him there 's no need of it he hath done it already and biddest him do it himself All this belief is resolved into self-love O but we are not such we hear his Word we receive the Sacrament we do great things in his Name Beloved whatever we do if we fall short of obedience if we want that Life that he requires to be in us it is all to no purpose let us all who profess our selves the people of God take notice of this Hos 7.13 and 8.12 Our confession with the mouth will little profit us when we deny him with our lives and works Such are they who live only an outward moral life such as we read many of the Philosophers were But
if he judge rightly he would say the Devil is in you of a truth Obser 1. Note here what is the supreme and highest Judicatory of Divine matters whereunto the last appeal for their decision and determination lies what else but the Church of Christ the Congregation of men who fear God deny themselves take up their Cross and follow the Lord Jesus Christ through his death into his life Obser 2. The Lord wills not that sin should want a check If the offender become obdurate and obstinate the party offended must be as constant and resolute Malo nodo malus quaerendus est cuneus Obser 3. This discovers unto us the present divided Babel wherein at this day the Church of Christ is scattered here and there wherein every divided party makes choice of certain tenents as Orthodox and Right and binds up it self within those which they call their Principles And these they must not exceed or go beyond or dare think otherwise lest they be too wise or too good like the Ephesian Common-wealth which kept all their Citizens of one size So that no man must dare to exceed another in Justice and Righteousness whence it was that they banished Hermadorus and gave this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to these they judge all others Heterodox Heretical Erroneous condemning and judging one another and being condemned and judged one of another Happy thrice happy they who in this confused Babel wherein so many contrary winds of false doctrine blow wherein there are so many false Prophets and false Christs so many divided parties one opposite unto other every one yet boasts it self to be the Church of Christ Happy thrice happy they who know the joyful sound who know where the true Spirit breaths which are the true Prophets who is the true Christ which is the true Christian Church Repreh 1. Him who assumes to himself the cognizance of all Controversies in Religion of all doubts and difficulties who takes himself to be that Spiritualis homo qui judicat omnia who thrusts himself alone or some substitute of his into the place of the whole Church One of his Faith writes thus Quaenam est Ecclesia cui peccatum pertinacis dici debet He answers Equidem tempore antiquo Ecclesia erat congregatio fidelium for no Excommunication was made but by the Church gathered togegether according to 1 Cor. 5. But because it was too much saith he for the Church so often to be called together it pleased the Church that Excommunication should be made by one Ecclesiastical Judge It was too much c. was Jeroboams argument 1 King 12.28 29. wherefore he set up his Golden Calves for Gods It pleased the Church but what Church quo jure more of that anon But if he be that spiritual man Mat. 24.45 let him take heed he be not found to be v. 48. that evil servant Repreh 2. Those who assume to themselves the power to judge of persons and things controverted in Religion yet are not the true Church of Christ 6. He who neglects to hear the Church must be as an Heathen or Publican 1. What was an Heathen 2. what was a Publican 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Heathen is derived is no more than Gens and Gentilis a Nation and of a Nation howbeit in Scripture they are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathens who are strangers from the Common-wealth of Israel and ignorant of Divine worship and service This we have described 1 Cor. 12.3 Eph. 2.11 12. Such an one is here in the Text an Heathen i. e. an Vnbeliever and Irreligious The reason why the Jews thus accounted and called all Nations Heathen and Gentiles but themselves was because they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signifie the People such as Gods peculiar people proper to themselves and called all other Nations by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations Gentiles Howbeit the Jews themselves in Scripture are very often called by the same name as Josh 3.17 c. See Notes on Zeph. 2.1 2. A Publican was properly such a one as bought of the Romans the Toll and Custome whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who bought the Customes which Office though lawful Luk. 3.13 yet was it very odious by reason of their Covetousness and Rapine So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch of the Greeks But the Jews above all other men hated them not only because they exacted money of them but also because they so did in the name of the Romans whom they thought unworthy to reign over them as acknowledging no Governour but God himself This begun by Gaulonites hence it was that they accounted them with the worst of sinners coupling Publicans and Sinners and Publicans and Harlots together esteeming them unworthy to be conversed withal as prophane persons yea unfit to give testimony in Civil Matters yea they became so hateful that it was a proverbial speech among them Take not a Wife out of a Family whereof any one is a Publican Because they are all Publicans i. e. all wicked people as if one Publican like a soure leaven leaven'd the whole lump Why must he who hears not the Church be an Heathen and Publican 1. The Church hath the last determination of such Controversies 2. The Offender declares himself unworthy of Christian Society Doubt Whether ought such an excommunicate person to be so estranged and alienated from us that we ought to have no commerce no society no friendship at all with him The reason of this doubt is because Mat. 5. Our Lord enlargeth brotherly love even to general love and v. 47. If ye salute your brethren only do not the Publicans do the same They who are without the Church of Christ or Society of Christian men they are either such as were never within as Eph. 2. or such as either depart from the houshold of Faith or are cast out of it Of these there is a great difference for with the former we may converse with the latter not so The Apostle warrants this distinction 1 Cor. 5.9 10 11. 1 King 13.8 9. 2 Thes 3.6 Yea so severe was the Discipline of the Primitive Times in this case that a real and true brother must not so much as salute him who was only called a brother But as the Jews saluted only their brethren as our Lord intimates Mat. 5.47 accounting all others unworthy of their salutation Even so estranged ought the Church and her genuine Children to be from those who had professed Christ and his Truth but were now fallen away or deservedly cast out So much St. John gives us in precept 2 Joh. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say not to him God speed Yea in practice also saith Irenaeus When John the Lords Disciple came to Ephesus to bath seeing Cerinthus
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught
spiritual wedding Luk. 12.36 37. yea in this sence especially Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of Righteousness or Righteousness or Servant unto us as the word signifieth as he was the Rock that waited on the Israelites 1 Cor. 10. But for whom is all this sumptuous provision for whom is all this great preparation made For all Nations Esay 25.6 for every Creature Mar. 16. for thee for him for me for every one of us we are all friendlily called we are all kindly and lovingly invited and bidden to come unto this Heavenly Feast And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast these or the most of them the Scripture useth as the most powerful and most effectual to invite us all to come unto this Marriage-feast Whether we respect the cheer variety and readiness of it or the Master of the Feast his free disposition his kind invitation the guests and his hearty welcome of them or the time too much spent at other Feasts and spent in the preparation and invitation to this Feast How seasonable it is to come to this Feast how unseasonable to riot at other Feasts These and the like motives the Scripture useth to invite us unto this Feast 1. Do we respect the cheer what is it but all the Spiritual Graces all the heavenly virtues of God what is it but the Kingdom of Heaven it self Righteousness Peace and Joy What is it but the King of that Kingdom God himself What is it but the enjoying of the greatest and most precious or honourable promises of God What is it but union and communion fruition and participation of the Divine Nature 2 Pet. 1. All this is but a confuse and general description The Prophet breaks out into an admiration How great is thy goodness c. Psal 31.19 Eye hath not seen c. viz. of those without but those within see hear and admire 1 Cor. 2. confer Psal 16.11 and 36.8 and 65.5 This all this heavenly food is ready and prepared for us and because all stomachs are not alike here 's food of all sorts milk for the babes such as are unskilful in the word of Righteousness butter and honey for those that grow up in the fear of the Lord that they may know to refuse the evil and choose the good Esay 7.15 Strong meat for men of perfect age who by reason of use habit or perfection have their senses exercised to discern between good and evil Heb. 13.4 O the plenty and variety of provision in God's house In my Fathers house saith the Prodigal is bread enough i. e. all manner of sustenance as when we pray for our daily bread 2. All these are now ready for us for Wisdom hath killed her beasts she hath mingled or strained and purified her wines she hath also furnished her table Prov. 9. I have prepared my dinner mine Oxen and my fatlings are killed the meat 's on the Table the wines are mingled and poured out All things are ready Come to the Marriage feast Our God prevents us with his Graces he is before hand with us all things are provided for us without our care or providence 3. But ingenuous guests are not so much taken with the cheer that 's prepared for them as the worth and free disposition of the Feast-maker his kind invitation of his Guests and his hearty welcome of them the Lamb and his Wife Rev. 21.9 10. Thou sittest with a Ruler therefore consider what 's set before thee 'T is the wise mans counsel â—n another case Prov. 23.1 All these are eminent in this Feast-maker and Master the King it is that makes this Feast vers 2. yea the King of Kings Haman one of the proudest of men had nothing greater wherein to pride himself than this That he was to banquet with the King and Queen And a greater King and Queen art thou to feast withal even the King and Queen typically meant by those Christ and his Church 2. 'T is that King that riseth early that invites thee 't is he that he may give thee timely notice and he that sends his messengers to call thee for 't is the Lord our God that calls us Act. 2.39 't is Jesus Christ that calls us Joh. 7.37 't is God in Christ that calls us 2 Cor. 5.19 't is God who as a King deals even with us as Kings he sends forth his Ambassadours to call us 2 Cor. 5.20 his Prophets Ho! every one that thirsteth come to the waters Esay 55.1 his Apostles and Ministers 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the Glory of our Lord Jesus Christ The Spirit of God in every one saith Come yea many Nations and People say come and let us go up unto the Mountain of the Lord to the house of the God of Jacob Esay 2.3 The Bride of Christ at this Marriage-feast the whole Church every one to every one saith Come Apoc. 22.17 Wisdom hath sent forth her Maidens the King hath sent forth his Servants they tell thee all things are ready many guests are assembled 1. the Bridegroom stayes on thee the master of the Feast expects thee what a glorious company of guests doth the Apostle reckon up Hebr. 12 22-24 And wilt thou be such an unmannerly fellow such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make the Master of the Feast with so great a company tarry on thee They say Tiberius the Emperour being invited to Supper by a Roman Noble Man stayed till midnight e're he came ut expectatior veniret Historians report it of him and brand him with it as a very unmannerly part yet was he his Subject whom he thus made to wait upon him The King of Kings the Prince of the Kings of the Earth Apoc. 1.5 invites thee to a Feast to banquet with himself what pretence hast thou what excuse is it possible to frame for thee that thou be not branded with unparallel'd unmannerliness if thou let him stay on thee Yea with as much unthankfulness if we consider 1. what we his Guests are 2. what it is that detains us from coming to this Feast 3. what motive he hath to invite us 4. his liberal provision 5. his free welcome of us for 1. Strangers we are unto him and alienated from the life of God Eph. 4.18 yea enemies unto him Col. 1.21 And 2. what could induce him to invite his enemies nothing in us no no 't is his nimia charitas the exceeding great mercy and love of God unto us which moved him to give us his only begotten Son He which gave us the Precept to love our enemies to do good to them that hate us He gives us the example too He loved us while we were enemies Rom. 5.10 He who commands us If our enemy hunger to feed him if he thirst to give him drink He also propounds himself an example of so doing giving us his Christ his bread from
one should watch over every one for good which is a good prevention of evil Whence it is that if Robberies be committed in Hundreds or Wapentachs the respective Hundred or Wapentach makes good the sum lost which supposeth that they ought to have had that care of one another that there should not be any evil done among them that they might say as they did Gen. 38.21 There was no harlot in this place So that though the minds of most men be corrupted and have lost this common Love one towards another yet the Lord makes continual claim and challengeth this Love and this continual claim preserves his right But alas where shall I exercise this Love There are Objects enough for me to love But I find no answerable returns of Love Although all be obliged yet where shall I find those who mutually practise this brotherly and neighbourly Love Fear God and thou shalt find such Eccl. 6.16 Observ 1. Hence it is evident that there is very little true neighbourly love among us for whereas every man is for his own gain from his quarter Esay 56.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man seeks his own things and when he pretends affection and love to another shall we call this love of our Neighbour Such kind of love is that which is called Amor Concupiscentiae so as a man loves Wine or Meat or an House only for ones profit This is not love of our Neighbour but indeed of our selves not love but mercatura quaedam utilitatum nostrarum saith the Oratour so as a man loves his Field or Herd because he gets profit by them He who truly loves his Neighbour as himself looks not at gain or hope of any thing but therefore loves him because a partaker with him of the same Nature or if a man be not so sordid yet commonly men delight one in another in regard of some pleasing disposition suiting with his humour Observ 2. There is no true neighbourly Love among ungodly men A wicked man cannot truly love another why because he hates his own soul according to that of the Septuagints Translation of Psal 11.5 Qui amat iniquitatem odit animam suam if he hate himself how can he truly love another or if he love another as himself he hates another because he hates himself as the Sinners run into the pit together He cannot be said truely and properly to love himself because he loves not God that he loves not God is evident because he keeps not his Commandments which is to love God 1 Joh. 5.3 This is the love of God that we keep his commandments Where therefore there is disobedience and wickedness and breaking the Commandments of God there can be no true love to another Wherefore our Lord according to his divine wisdom put these two together wickedness and want of love and tells us they are Characters of these last times Matth. 24.12 because iniquity shall abound the love of many shall wax cold Consolation To the true Philadelphian Church Revel 3.9 Psal 60. after an heavy complaint v. 1 2 3. he recomforts himself v. 4. Thou hast given a banner to them that fear thee that it may be displayed because of the truth Selah what that Banner is ye read Canticles 2.4 he brought me into the banqueting house and his banner over me was Love Esay 13.1 2 3.59.19 When the enemy shall come in like a flood the Spirit of the Lord shall lift up a standard against him and 62.10 Lift up a standard for the people c. Rev. 3.10 There is not such another promise to any of the Churches 3. This is the Second Commandment In reason it must be so for the love of God must precede as of the Chief Good which therefore is to be loved above all created Good above our selves for whom a man truly loves himself and his Neighbour If Love generally be the fulfilling of the Law what need a First and Second Commandment or if the First and Second comprise all the Commandments what need the Ten Words if the Ten Words be enough what need 248. Affirmative Commandments and 365 Negative as they are summ'd up by the Learned Jews The Aswer to this Doubt will bring to mind our faln estate See Notes on Hos 8.12 If this be the Second and the First require all my Love with all my heart what remains then for the Second See the Answer in the Notes on Matth. 22.37 Obs 1. There are Degrees in Gods Commandments a First and a Second c. See Notes on Hos 8.12 Obs 2. Refutes a Cavil wherewith we flatter our selves into a Self-love c. See Notes on Matth. 22.37 Repreh Our disorderly Love towards our Neighbour it is the Second Commandment and we commonly observe it as the First Object If this Second be like the First then according to my love of God I must love my Neighbour yea mine own enemy yet out of my love of God I may yea I must hate Gods enemies for it is indeed impossible to love God with all our hearts with such a perfect love but we must hate his enemies with a perfect hatred since such a degree of God's love must in reason infer an hatred of the contrary to him for such perfect love and the love of God's enemy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossibilia they cannot stand together The friendship of this world and the wisdom of the flesh they are enemies of God So saith the Psalmist a man after Gods own heart Psal 139. v. 21 25. Do not I hate them that hate thee c I am perswaded thou dost hate him whom thou thinkest Gods enemy and 't is a very easie matter so to do but here is the doubt dost thou not mistake thine own enemy for Gods and so hate him many a man who hath little right of his own will entitle the King but he who can acceptably say and do this he must be of the same mind and will with God he must be as David was who said this a man after Gods heart and so have common friends and common enemies Now the question is hast thou the mind of God 1 Cor. 2. last Is his will thy will and is it done in thee art thou a friend of God hast thou common friends and enemies with him what thinkest thou of that character of Christs friend Joh. 15.14 Besides if thou be such a friend of God thou must know well Gods enemies before thou hate them art thou none of them thy self Col. 1.21 Wherefore I much fear thou art not yet attained unto that intimacy with thy God as to know his friends and his enemies and to be of one mind and heart with him and therefore it were to be wished that thou begin with Gods enemies in thine own bosome and hate them with a perfect hatred Thus thou shalt hate them that hate God that done proceed to hate the sins of other men according to which thou and I and all are
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
finish his work the Porch David prayeth Psal 119.73 Thine hands have made me Oh give me understanding that I may learn thy Commandments These imprint the Fear Exod. 20.20 Lord increase our Faith Pray that the veil of the Temple may be removed that we may behold with open face the Glory of the Lord c. 2 Cor. 3.18 Observ 8. In the ruine of the Temple at Jerusalem read also the ruine and destruction of all like places of worship which are not of so Divine a Foundation nor of so holy a representation as the Temple at Jerusalem was though these were built by devout and religious persons and dedicated to Holy Uses If men be wicked yet trust in Churches and the Services performed in them and think hereby to palliate and cover their evil consciences in their sins These buildings and worships in them are prophaned and abused and lose the end for which they were made and so must follow the fate of the Temple at Jerusalem In the first times after the Shepherd was smitten when the sheep were scattered and Gods hand turned against the little ones when as yet there were no outward Churches nor places of publick worship built Every believing Soul was a Temple of the Holy Ghost wherein they worshipped God in Spirit and Truth But when as now the People of God had a breathing-time under Constantine and the outward persecution ceased and that pious Emperour gave encouragement to the building of Churches and places for the publick worship of God Men then began a sad and evil effect of a good cause to place all their Holiness all their Religion all their Piety in the Church and going to Church and performing some outward Service in the Church while mean time they became worldly-minded ambitious of worldly honours c. like the prophane world Then stood the abomination of desolation where it should not Then began the daily Sacrifice to cease Dan. 12. Then began that prophesie of the Apostle to be fulfilled 2 Tim. 3.1 The last dayes shall be perilous for men shall be lovers of themselves proud boasters lovers of pleasures more than of God c. Now beloved let us bring the consideration of these things a little nearer home Have our Churches and places of Religious worship been used to any better end Have not men placed all their Holiness in them and the Services performed in them Hath it not been a character of a Religious man that he keeps his Church well that he keeps the Sabbath well Yet who sees not but that the same men who keep their Church so well keep their old sins as well they carry them to Church with them they come to Church and pray and the sin remains they hear and hear but the sin remains they receive the Sacrament yet the sin remains and they the same men that ever they were c. With these things men may blind the eyes of men for a time but God knows our hearts and punisheth our hypocrisie for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches that especially which called it self Philadelphia though most unworthy of that name and eo nomine exempted themselves from the hour of temptation that is come and yet coming upon the whole earth And hath not now a long time the Lord dashed us and broken us one upon another and doth not now the Church made as an help to lead men to God and Christ mislead them from God and Christ whereby do men cover their envy their pride c. but by going to Church and performing some outward Service there Did not Sheba the Son of Bicri take Sanctuary in Abel-beth-maacha will our God think ye who is most just do any such execution among those who call themselves by his Name without a just cause Shall not the Judge of all the world do right Beloved when the mystical Temples of God are so wholly defiled in the Porch and Holy what must the issue needs be Both they and the outward Temples and Churches must to ruine together the Lord hath dealt so with places of worship of his own Institution and with the People called by his Name and shall we escape Read I beseech ye seriously and sadly what the Lord saith Jer. 7. from vers 3. to the 15. Facinus quos inquinat aequat Those whom wicked Acts defile The same in time sure do them spoyle There is no man unless extreme partial but must confess this to be our case The second Temple here threatned to be destroyed as afterward it was was built under the Dominion of the Gentiles and while the Jews were in thraldom and servitude and was a type of Christ's Kingdom among the Gentiles if that Temple was laid waste because the inward Temple was destroyed what can we expect but the like destruction outward destructions commonly follow inward if our inward house be desolate what shall become of the outward Observ 1. If the Lord spare not his own Temple shall the Devils Temple escape See Hos 8.14 Ezech. 9.6 1 Pet. 4.17 Exhort Let us labour to get the Lords Spiritual Temple set up in us Psal 5.7 I will come into thine house and in thy fear into the Temple of thy Holiness and 27.4 5. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple and 118.19 Open to me the gates of Righteousness and I will go into them and 138.2 I will worship toward thy Holy Temple All outward Temples and Churches were made for the inward and all their Services were configurations of what should be within us in Gods Spiritual Temple and therefore the Lord conditions the standing and falling of the outward Temple upon the sanctification or prophanation of the inward and therefore those words of the Lord to Solomon 2 Chron. 7.14 they were spoken upon occasion of the dedication of the Temple If my people which are called by my Name shall humble themselves and pray and seek my presence and turn from their wicked wayes Then will I hear in heaven c. Wherefore let us pray to the Lord to finish this good work of Grace among us NOTES AND OBSERVATIONS UPON MATTHEW XXIV 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world And Jesus answered and said unto them Take heed that no man deceive you For many shall come in my Name saying I am Christ and shall deceive many THe Disciples thought themselves well entered into the Principles of Christianity they now desire to hear prophecies of the Lord Jesus and
the rather because he had said he had many things to tell them and he was wont to reveal secrets unto them in the absence of the Multitude In these words the Evangelist proceeds in relating the Divine Dialogue between Christ and his Disciples wherein he tells us 1. Of their second address or access unto the Lord Jesus and their end of coming to him to propound their questions unto him 2. He relates our Lords answer unto their questions In their access we have 1. The opportunity they took as He sate upon the Mount of Olives 2. The access it self with the manner of it they came to him as he was so set privately to propound their doubts and those doubts are concerning the time of the things spoken of and of the times of Christs coming and the end of the world In the first part contained in vers 3. we have these Divine Axioms 1. Jesus sat upon the Mount of Olives 2. As Jesus sat upon the Mount of Olives the Disciples came to him privately to propound their doubts unto him 3. They enquire when those things shall be which he had foretold vers 2. 4. What should be the sign of his coming 5. What should be the sign of the end of the world 1. The first of these seems to be meerly circumstantial but if we consider that Jesus Christ is the Light of the world and that he came to be the Light of Life yea the Eternal Life unto us and that Omnis Christi actio nostra est instructio that all Christs mirrours his actions and his passions all his words and works his gestures and postures are for our instruction and edifying we will not wave any one circumstance without examining what it brings with it Quodlibet ramentum auri est aurum Every the least filing of Gold is gold and that which he said Analecta Deorum colligenda is more true and in a better sence than he intended The fragments of Gods Table are to be gathered up let nothing be lost 1. Jesus sat upon the Mount of Olives 1. We have our Lords place the Mount of Olives 2. His posture there where we must enquire what and where this Mount of Olives was and why our Lord sat there The Mount of Olives called Olivet Zach. 14.4 was scituated the East-side of Jerusalem about a Sabbath dayes journey Act. 1.12 from which it was separated by that deep valley of Cedron it 's a Mountain of that height that from it all the streets of Jerusalem and the Dead Sea might be seen King David by this Mountain fled from the face of his Son Absolom 2 Sam. 15. On this Mountain Solomon erected a Temple to Ashteroth 1 King 11. To this Mountain our Lord often resorted Luk. 22.39 hither he retired here he prayed here he sat and from this Mountain he ascended Act. 1. and in this Mountain they shew his footsteps It had the name from Olives growing here abundantly and not only Olives but Palm-trees Pine-trees and Myrtles and other fruitful trees Observ 1. How good a Land did the Lord give to Israel Deut. 8.8 Observ 2. Royal Cities have been and yet are wont to be scituate about the midst of Kingdoms And thus the City Jerusalem being the City of the great King Mat. 5. it was about the middle of the Earth where the Lord chose to work salvation Psal And as the City Jerusalem was a figure of the Church so the Mountains round about Jerusalem figured the Lord's protection and defence of his Church Psal 125.1 2. The Olive yielded that Oyl which fed the Lamps in the Sanctuary Levit. 24.1 of it was made the holy anointing Oyl Exod. 30.20 Observ 3. The Olive figured Mercy and Peace for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy hath almost one common name with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olive tree it was a figure also of Peace So Marcus Antonius received an Olive branch from Athens in token of Peace with the Romans And therefore after the deluge when the Raven was put out of the Ark the Dove brought an Olive branch to Noah into the Ark when the sin-flood the overflowing scourge Esay 28. is past when the waters of Baptism have washed away the sin 1 Pet. 3. and the evil spirit figured by fowls of the air Mat. 13. are removed the spirit of God figured by the Dove Mat. 3. brings an Olive branch of Mercy and peace to the Church Observ 4. From the Valley of Jehosaphat where the Judgment is to be kept the ascent is into Mount Olivet and it 's very reasonable it should be so for we cannot sufficiently prize the riches of Gods Mercy figured by Mount Olivet unless we consider withall the horrour and terrour of his Judgments figured by the Valley of Jehoshaphat i. e. the Judgment of the Lord. And therefore Cyprian tells us that in the first times they were wont to anoint the person baptized with Oil of Olives I say not how warrantably they did it Esay 10.27 The yoke shall be destroyed because of the anointing while we are anointed with the Spirit of Grace we are delivered from the yoke and servitude of our sin Observ 5. Note here what Mountain the Lord Jesus makes choice of to what Mountain he most resorts even the Mount of Olives full of fruitful Trees trees of righteousness Esay 61. Olive-trees Trees of Mercy Trees of Peace unto these Christ the Wisdom from above resorts who is first pure then peaceable c. James 3.17 Observ 6. We have here an express figure of the holy Church of Christ among the Gentiles It 's a Mountain the Mount of Olives and Christ sitting on the Mount of Olives when he had now utterly forsaken the Temple at Jerusalem Now the Olive-branches being broken off the wild Olive-cions are grafted in as the Apostle teacheth Rom. 11. These are the green Olive-trees which flourish in the house of God Psal 52.8 who trust in the mercy of God for ever and ever Observ 7. The Lord Jesus reposed himself and sate down to rest after his travel as he did Joh. 4.6 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like natural infirmities with us Observ 8. He sate upon the Mount of Olives Here is a posture of Judging Jesus sate on the East-side of Jerusalem over against the Temple in the West Here is also a posture of Teaching so he sate when he taught Matth. 5.1 2. and 13.1 2. that posture notes the composure of the mind Anima quieta anima prudens a quiet mind is a prudent mind 2. As Jesus sate on the Mount of Olives his Disciples came unto him who in special these Disciples were St. Mark relates Mar. 13.1 2. Observ 1. The Lord giveth us fair opportunities of making our Address unto him He sits ready to receive and answer all our suits all our questions The Tribunes at Rome were Mediators for the people the doors of the Tribunes house were always open day and night free for all the people to
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
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
we ever read that they spake with new tongues And why with other tongues This was needful in regard of the people of other Nations and Languages to whom they now spake and were to speak vers 6.11 This was according to the direction and distribution of the holy Spirit which gave them to speak with other tongues Object If this were the promise of God to his Church then why may not all expect the fulfilling of the same promise in our time yea this is a sign of Faith in Christ to speak with new tongues Mar. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this were a general promise and literally to be understood without doubt most men might justly suspect their faith in the Lord Jesus Christ I answer if this were literally to be fulfilled to every believer it had been no doubt performed to those of the Primitive Times but it was not what else is to be understood by the Apostle 1 Cor. 12 29.30 Are all workers of miracles Have all the gifts of healing Do all speak with tongues Do all interpret What 's meant by this Congeries this heap of questions but to imply even then when there was the true Faith in the Church All did not speak with tongues For our better understanding of this we must know That the manifestation of the Spirit is given to every man that is to every Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit 1 Cor. 12.7 Eph. 4.7 Now profit imports a respect unto an end whereunto a thing is profitable For what end therefore was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples but that they might preach the Gospel of Jesus Christ unto all Nations according to their Commission Matth. 28. And at that time when the gift was given there were at Jerusalem devout men some of all nations under heaven vers 5. yea whereas elsewhere we read the same gift of tongues given it was unto such as were of another language as to Cornelius and his company Act. 10. to 12. to the men at Ephesus Act. 19.6 Generally for what purpose were the Gentiles tongues given to the Apostles and Disciples but for the conversion of the Gentiles And no doubt if God Almighty send men to convert other Nations he will furnish them with other languages even the languages of those Nations Yea where this promise of the Spirit is made Joel 2.28 there 's not a word concerning speaking with other tongues And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father Son and Spirit to make some visible manifestation of them 1. As of the Father in those horrible thunderings and lightnings Exod. 19. at the giving of the Law 2. So of the Son manifested in the flesh to shew the possibility to fulfil that Law in our flesh Rom. 8.3 3. The manifestation of the Spirit in fiery tongues But what shall we think that all these manifestations were to be gazed at or to amuse men and make them wonder at what they knew not Certainly then is the manifestation of the Spirit made most like it self when its least seen Were they not all made to us also to profit withal even to our obedience unto the holy Law of God St. Peter gives us a breviat of it 1 Peter 3.11 He that will love life and see good days let him eschew evil and do good The manifestation of the Spirit is profitable to us to help us in our infirmities in these two main duties And how doth the Spirit of God help our infirmities in shunning evil Surely it is the Spirit of God that works in us a compunction and repentance for sin and prayer for remission and pardon of it yea and strength for the removal of it and informs us remembers us instructs us and inclines us do good Vide Bernard Observ 1. Note here how the good God by a rare kind of spagirick Art proper to himself extracts good out of evil turns curses into blessing changeth punishments into rewards Simeon and Levi according to their Fathers curse must be divided in Jacob and scattered in Israel Gen. 49. But this dispersion proved a blessing to themselves and to their brethren For 1. The Simeonites were the Lawyers and learned men in the Laws of Israel 2. And the Levites being divided also in other tribes taught the people the will of God Thus for pride and presumption the Lord confounded the language of the Babel-builders and scattered them over all the earth because they understood not one anothers speech But the good God by divers tongues and languages gathers the scattered mankind Observ 2. Hence it appears that the contempt of tongues and languages in the Church of Christ is no other no less than a sleighting of Gods gifts even of those gifts whereby he gathers the members of his Church one to other and unto himself Observ 3. The Apostles and Disciples here might know when they were first endued with power to speak with other tongues and when that Spirit first moved them so to do But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God by whom they were first wrought upon The works of the Spirit they are secret and insensible there is little or no notice can be taken of them in their first beginnings yea in their progress Gen. 20.5 6. God with-held Abimeleck from Adultery The whole dispensation the whole preventing work of the Father is almost neglected among us The Lord complains of it by Elihu Job 33.14 'T is true there are some more notable manifestations of God's works in man which appear not at first in fieri while they are a doing as the tongue of the Dial is not discerned when it moves but when it hath moved in facto esse The Word and Spirit drop like water into the vessels which it prepares first by little and little insensibly till at length after long time it manifests it self When out of the belly flow the rivers of living waters Joh. 7.37 38. I would not be uncharitable or misinterpret the intentions of any But truly since this is so much urged by some that men should say determinately when and by whom they were first converted it s shrewdly to be suspected that they look for some notable effect of some powerful Preacher and restrain conversion to the Pulpit as if some precious man by his vehemency and sweating and some zealous thump on the Pulpit began conversion unto God O Beloved Conversion unto God is a secret work not easily discerned Paul was not then first converted Act. 9. He had lived in all good conscience before Act. 23.1 So in religious education we know not when it finds place in the Soul Joh. 9.25 Mysticè They spake with other tongues And what are those other tongues That which is said to be another that is either 1. Notable for some evil or 2. For some good 1. For some
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
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
the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
vers 30. The practice of the Apostles exposing themselves so to daily to hourly perils in hope of the Resurrection 2. The proper Testimony taken from his own practice and that confirmed by his Oath Vers 31. 1. The Apostle and with him all Believers dye daily 2. The Apostle hath rejoycing in Christ Jesus our Lord. 3. The Apostle swears by that rejoycing which he had in Christ Jesus our Lord he dyed daily 1. The death which the Apostle professeth daily to dye may be understood Either 1. Of those outward perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel 2. Or it may be understood of the daily mortification of sin in hope of the Resurrection and Life Reason See Notes on Rom. 6.8 Observ 1. The true Christian life however easie in profession is most difficult in practice 2. The Apostle had rejoycing in Christ Jesus our Lord. Quaere 1. What is meant by rejoycing 2. How in Christ Jesus our Lord The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn rejoycing may as well be turned glorying This rejoycing or glorying is in Christ Jesus our Lord the Author of that glorying and rejoycing Reason This glorying and rejoycing proceeds from the pattern of Christ's sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the cross c. Observ 1. Note here that all the afflictions both outward and inward which befal us in our way and course of mortification they are counterpoised and balanced by joy rejoycing and glory 2 Cor. 6.10 And therefore the Apostle propounds all his sufferings as the Object and Matter of Glory 2 Cor. 11.18 Observ 2. The true solid and durable rejoycing and glory is in Christ Jesus our Lord Luk. 2.10 I bring you tidings of great joy that shall be to all people Yea the joy over-passeth over-weigheth all the pressures My Brethren count it all joy when you fall into manifold temptations Jam. 1.2 Rejoyce in the Lord always and again I say rejoyce Insomuch as the sorrow is only expressed with a quasi as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sad or sorrowing but always rejoycing 2 Cor. 6.10 In thy presence is the fulness of joy Axiom 3. The Apostle sware by that rejoycing which he had in Christ Jesus our Lord that he dyed daily The words are diversly read and that in ancient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By your rejoycing or glorying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By our rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle that signifieth protesting or swearing though there be a difference between them yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both And therefore it 's rendred here as in some other English Translations I protest and in the Syriack I swear Reason 1. The matter is of great moment mortification of sin and that daily Reason 2. That he might perswade them to an imitation of himself in this duty of so great moment Doubt What need had the Apostle to swear this The Corinthians to whom he wrote and all the Churches whereof he had a care 2 Cor. 11. They all knew the perils and hazards whereunto he was exposed they all knew he went in danger of his life And if so he did and they knew it what need he swear it Was this Oath taken in judgement Beloved I fear we are dull in hearing and true understanding what the Apostle hath written We are 't is too evident outwardly minded Had St. Paul here understood a natural and bodily death The Objection I have made would stand firm for his outward perils were so well known that there was no need of an Oath to confirm them But that daily dying to sin that daily ceasing from his own Wisdom and Knowledge that he might be wise with the Wisdom of God that daily mortifying his earthly members fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry who knew this but the Lord and his own Spirit Who but the Lord and his own Spirit knew that inward sympathy with the Corinthians and with all the Churches whereof he speaks 2 Cor. 11.29 And therefore if I must glory saith he I will glory in my infirmities vers 30 31. The God and Father of our Lord Jesus Christ knoweth that I lye not c. Observ Hence it appears lawful to protest by heaven and earth as the Prophets have done by the holy Angels as the Apostle gives example 1 Tim. 5.21 Yea it is lawful to swear when the glory of God requires it or our Neighbour's Salvation So the Oath have the three comites juramenti as they are called Jer. For so we have warrant Deut. 6.13 and 10.20 And the Apostles Example 2 Cor. 1.23 Phil. 1.8 But our Lord saith swear not at all Matth. 5.34 He there forbids Oaths by the Creatures usual then among the Jews But it s evident by the following words that the Lord prohibits the frequent use of all Oaths in our ordinary discourse among men where there is no necessity of swearing And therefore the Lord adds Let your communication be yea yea and nay nay True Some will say But whatsoever is more than this is evil that 's a weak yea a false collection from our Lords words he saith not that it 's evil But it cometh of the evil one The Apostle protested or sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your rejoycing or our rejoycing which I have in Christ 1. If we read the former the Apostle rejoyceth either 1. In that proficiency Or 2. In the joy and glory which he hoped for in them 2. If we read the latter the Apostle protests or swears by that glory which he had of their conversion by him And indeed the Readings are both Ancient And there is much to be said for both And therefore the V. L. Syri Tremel Diodati the Spanish Translation follow the former Luther Castellio Vatablus Piscator and French Bible all our English Translations which I have seen follow the latter Except our last Translation which puts also the latter in the Margin Whence we may gather thus much That the people of God have common joys and sorrows one with other Thus the Apostle professeth that the Thessalonians joy was his 1 Thess 2.19 20. And the same Apostle tells the Corinthians that his joy is the joy of them all 2 Cor. 2.3 Thus also their sorrows are common As Instruments of Musick tuned to the same height mutually affect each other Luk. 1. St. Paul dyed daily and rejoyced daily He rejoyced and invites us to rejoyce always Phil. 4.4 There is no dolour no sorrow in this death nor ought our sorrows to exceed in regard of the natural death Hezekiah wept sore not that he feared to dye but he had not yet a son that the promise made to David might be continued unto them So great mourning was for Jephtaes daughter NOTES AND OBSERVATIONS UPON II CORINTHIANS V.
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new THese words I shall first consider in themselves then as they contain the characters and marks of the New Creature 1. Let us consider them in themselves and so they contain these truths 1. Old things are passed away 2. All things are become New 3. Behold all things are become New 1. Old things are past away In the language of the Scripture old things are not alwayes evil nor are new things alwayes good but sometimes the contrary But for our more distinct and orderly proceeding Old things are of three sorts either 1. In themselves truly good as the fountain of all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself the antient of dayes the old way Ask for the old paths where is the good way Jer. 6.16 The old Commandment which is the new Commandment 1 Joh. 2.7 8. The old and perfect age of Christ Ephes 4.13 These old things are in themselves truly good 2. Others there are as truly evil as the old corrupt understanding will and affections which the Scripture calls the old man Ephes 4.22 old sins 2 Pet. 19. 3. A third sort of old things there are of a middle and indifferent nature in themselves such as the Spirit of God makes use of thereby to signifie the other two old things good and evil Of these consist the whole Ceremonial Law and Levitical Service and of the same nature are all forms of godliness in the Christian Church whether of the Popish Religion or the Reformed or of what kind soever The two latter kind of old things are here to be understood viz. the Ceremonial and Moral old things because these two not the other properly can be said to wax old and therefore ready to vanish away as the Apostle argues Hebr. 8. last for so we read that a New Creature is opposed to Circumcision whereby the rest of the Ceremonial Law was to be understood Gal. 5.6 and 6.15 And the former things which are here the old things are death and sorrow and crying and pain i. e. sin and the effects of sin and opposed to new things Rev. 21.4 5. Vetera saith Anselm i. e. veteris hominis vitia the sins or vices of the old man of sin And these two Ceremonial and Moral old things are said to pass away The Greek word here used to pass away is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a time undetermined whereby the Septuagint render such words in the Hebrew as signifie the passing away of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 8.20 The harvest is passed the summer is ended and we are not saved 2. Change of things in time Psal 90.5 As soon as thou scatterest them they are as asleep and they fade away like the grass 3. The passing away of a Kingdom Dan. 4.28 Thy kingdom is passed away from thee 4. The abolishing and annulling of the Law of the Kingdom Dan. 6.6 12. The Law of the Medes and Persians altereth not or passeth not away And according to these four acceptions the word may here be understood I shall speak first of the Ceremonial old things and shew how they pass away then of the Moral old things 1. The Ceremonial old things pass away as the time passeth whence it is that Ceremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time or season because the Ceremonies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to continue only for a time Thus the Tabernacle was a figure for the time then present Hebr. 9.9 And when we read Exod. 29.9 That the Priest-hood should be Aarons and his Sons by a statute for ever that the nature and manner of offering the Passover and the Sacrifices the Sabbath the New Moons and Feasts should continue by a statute for ever We understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn for ever to be meant of a certain time which should have the period or end either with the Jubilee of the Jews or with the coming of the Messiah which therefore is called the fulness of time Gal. 4.4 2. Because a change of things was then made and it 's called a time of Reformation Hebr. 9.9 10. 3. There was a change of the Ceremonial Kingdom Hagg. 2.6.7 Yet a little while and I will shake the heaven and the earth c. and the desire of all Nations shall come explained Hebr. 12.26 27 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken The Rulers of the Jews were the Princes of this world 1 Cor. 2.8 4. The Law of the Ceremonial old things passeth away Hebr. 7.12 The Priest-hood being changed there is made of necessity a change also of the Law And thus ye see how Ceremonial old things pass away The Reason why the Ceremonial old things pass away is considerable 1. In respect of themselves 2. In regard of their ends 3. In regard of God who ordained them for these ends 1. In respect of themselves They are in their own nature temporary and transitory and so subject unto change and alteration God alone being immutable and unchangeable 2. In regard of their ends they are sometime called shadows sometime rudiments or elements 1. They are called shadows because they served covertly to represent unto us new spiritual and heavenly things Col. 2.17 Let no man judge you in meat or drink or in respect of an holy day or of the new moon or of the sabbath dayes which are a shadow of things to come but the body is Christ 2. They are the rudiments and elements of the world the first Lessons which the Jews considered and as children learnt under the Law their Schoolmaster until the coming of Christ the old name Josh 15.15 Ciriath Sepher civitas literarum oldness of the letter Rom. 7.6 It is the Apostles Metaphor Gal. 4.1 4. Josh 15.15 Rom. 7.6 But weak and beggerly elements they are such as are fit only for children vers 9. 1. They are weak and therefore called Carnal Ordinances Hebr. 9.10 so flesh and spirit are opposed as strong and weak Isai 31.3 And therefore there is a disanulling of the Commandments going before for the weakness and unprofitableness thereof Hebr. 7.18 As a Child upon a standing-stool and the Mothers hand and other things to help him to stand and go and a lame man stilts so the weak Child brought up under the Law and fallen lame man useth the help of the Ceremonial old things but being strong in Christ he casts away his crutches Gal. 4. 2. They are wanting and beggarly such as have nothing in themselves but borrow all their power and efficacy from the things they signifie so garments convey not heat unto the body but receive heat from it David being cold himself though covered with cloaths yet got not heat 2 King 1. As signs are empty things yea nothing without the thing they signifie Thus Circumcision in
God will cause Righteousness and Praise to spring forth before all the nations The Reason of this why all things are thus become new beside what hath been formerly delivered is the decree of God Isa 56.17 I create new heavens and a new earth and vers 18. I create Jerusalem a rejoycing and her people a joy and the end of this decree is that the new people may serve God in newness of life Rom. 6.4 and newness of spirit Rom. 7.6 That they may be to the praise of his glorious Grace Celebrate and Magnifie his Name being to sing that new song Hallelujah in the Church on earth the Jerusalem that is beneath which will never end in that Jerusalem which is above Apoc. 19. This point is useful for Instruction and Consolation and Exhortation 1. Observe for Instruction the excellent estate and condition of Gods new people they have all things new in them They are renewed in the spirit of their mind Rom. 12.2 They have a new heart and a new spirit Ezech. 39.26 they are the people of the new world the new heaven and the new earth wherein dwells Righteousness 2 Pet. 3.13 Inhabitants of the New Jerusalem Apoc. 3.12 How excellent are the new people They walk in the new and living way the way of life as it is in the Syriac Hebr. 10.20 They walk in newness of life Rom. 6.4 they serve God in newness of spirit Rom. 7.6 they speak with new tongues and if thus we understand our Saviour Mar. 16.17 it will be a sign that follows all that believe when the new people speak as the Oracles of God Pet. and to the edifying of one another They are called by a new name i. e. they are called Christians Act. 11. a glorious name so glorious and so powerful that it is the saying of an Ancient Father No man would be an heathen if we who are called Christians had a care to be such no man would be so brutish but he would presently hasten to be a Christian if we who call our selves by the new Name of Christians performed and made good in our Life what we make shew of in our Name Let us observe this who are Christians and either make our lives better or be ashamed to bear our New and Glorious Name what a shameful contradiction in adjecto it is drunken Christians adulterous Christians covetous Christians envious and malicious Christians treacherous lying faithless disobedient Christians factious Christians who divide Christ and forsake that new Name and call themselves after the names of Men Were ye baptized in the name of Paul saith Paul himself much less were we baptized in the name of any Man Leader of any Sect and why then should we be called by his Name whatever it is I doubt not Beloved but some Sect hath come nearer the Truth than others have done and that there is somewhat eminent in every Sect as Mirandula speaks of the several Sects of Philosophers Aliquid magni est in unaquaque Secta But they are all no better than so many pieces of Christ's Coat which every Sect takes to it self as our Saviour speaks and puts as a piece of new cloath to an old garment Matth. 9. to cover their nakedness but Christs Coat is without seam and in him not only in a shew or a pretence but all things are new But the poor dejected and disconsolate Soul may say Are all things new in Gods new people Alas I find little or nothing new in me mine old things are not passed away Answer No thou couldest not find that unless there were some thing new in thee the old things discover not themselves to thee that they are such but the old are discovered by the new for all things that are discovered are discovered by the light for whatsoever doth make manifest is light Ephes 5.13 It is one degree to wisdom for a man to know that he is not wise and the way to wisdom is to be a fool in this world 1 Cor. 3.18 For there are degrees of renovation 2 Cor. 4.14 15 16. The inward man is renewed day by day so that although all things are become new yet all things are not become new all at once Nemo repente fit optimus But the Old Serpent deceives me with his subtilties Answ As there is an Old subtil Serpent so there is an ancient of dayes the only wise God who prevents thee with his Grace that thou mayest not be deceived by the Old subtil Serpent And as Moses lifted up the Serpent so must the Son of Man be lifted up Joh. 3.14 15 16. But the Old Serpent tempts me to mine old sins Answ As there is an old Serpent tempting so there is a new Man succouring thee and those that are tempted Heb. 2.18 There is a faithfull God that will not suffer thee to be tempted above what thou art able 1 Cor. 10.13 But my sins are so many and so often iterated that God is weary of repenting Jer. 15.6 God will not be weary of repenting that he hath forgiven thee if thou be not weary of repenting that thou hast offended God But mine old sins return upon me and vex me Psal 79.8 Answ As thou hast old sins so hath thy God old loving kindnesses Psal 89.49 But mine old sins solicite me to entertain them day by day Answ And Gods mercies are renewed every morning Lam. 3.23 Wherefore despair not poor Soul but as thou art tempted daily by thine old sins so die daily to thy old sins and be renewed daily in the spirit of thy mind Renew thy repentance daily and daily let thy requests be made known unto God and daily pray unto him to create in thee a new heart and renew a right spirit in thee If thus thou doest fear not but be assured that in Gods due time all things will become new unto thee Lastly It serves for Exhortation to us who are to eat this new and spiritual meat and drink this new and spiritual drink that we endeavour ever hereafter to walk in the new and living way It is our vow promise and profession that we truly and earnestly repent us of our sins and that we are in Love and Charity with our neighbours and intend to lead a new life following the Commandments of God and to walk from henceforth in his holy wayes It is that we pray for that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ our Lord. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new MOral old things are past away I entered before upon an Exhortation that we would let these old things pass away from us A business of the greatest moment a duty which most nearly concerns us yet that which of all duties in the Christian Life we are most hardly and with the greatest difficulty perswaded unto to hate those things
exalted 4. He was therefore exalted therefore he ascended that he might fill all things I have spoken of the first three upon other Texts I shall insist only on the fourth and herein we must inquire 1. How largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are here to be understood 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. What that is wherewith he filled all things 4. How Christ may be said to fill all things 1. How largely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things to be understood It is true that Gods Spirit filleth the earth Wisd 1.17 Yea do not I fill heaven and earth saith the Lord Jerem. 23.24 It 's true therefore and unquestionable in the latitude of it But I rather understand it here with accommodation and appropriation unto the Church and all the members of it as appears by the next words vers 11 12 13. for 't is no uncouth thing in Scripture to understand persons under neutral names Joh. 6.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that thing which my father giveth me cometh unto me which presently he explains personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him that comes unto me I will by no means cast out 1 Joh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vers 5. he turns personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that overcometh but he that believeth that Jesus is the Son of God Thus Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.30 Mine eyes have seen thy salvation i. e. Christ so in the Margin 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render diverse words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficere pacificare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end fill satisfie pacifie make perfect and fulfill Now although it be true that Christ ascended to effect all these and good use there be of all these significations yet according to the judgement of our Translators and the harmony of all the Reformed Churches the word may be rendred either to fill as it is in the Text or to fulfill as in the Margin To fill is to render the thing contained adequate and fit unto the thing containing 3. With what doth Christ fill all things With what else but with his Spirit which therefore is compared to water filling the vessel whereinto it is poured as Act. 2.4 The Apostles and Disciples were all filled with the Holy Ghost And 't is evident that it 's here to be understood for the gifts vers 8. with which he fills all things and those gifts St. Luke calls the Holy Spirit Luk. 11.13 4. How Christ may be said to fill all things To fill and to be filled and their contraries c. See Notes in Act. 2.4 This filling with the holy Spirit may be understood two wayes by way of extension c. ibidem The Reason why the Lord Jesus ascended that he might fill all things is considerable 1. In regard of the vessels which are to be filled and 2. In regard of the fillers of them 1. In regard of the vessels however in themselves empty as I shall shew anon yet were they not intended for ever to be empty for that rude Chaos however empty void and unpolished was the work of God as the first draught of the best Limner may be with lead or a coal and signified indeed our earthly nature the rude cast of the most cunning Artisan Gen. 1.2 Of it the Prophet Isaiah speaks Chap. 45.18 Thus saith the Lord that created the heavens God himself that formed the earth and made it He created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be empty so the word signifieth he formed it to be inhabited 2. The Reason in regard of the filler who is God and Christ who may be considered either 1. as preparing and seizoning his vessel or else 2. replenishing and filling it 1. Preparing and seizoning it for all dispositions and preparations in man are ordered of God c. See Notes in Act. 2.4 Psal 68.18 2. God the Father and Son may be considered as replenishing and filling the vessels for God the Father gives and the Son receives the Spirit and pours it into prepared vessels and therefore Psal 68.18 the holy Ghost hath made choice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a word as signifieth both to give and to take as our English word to learn signifieth also in our Language to teach Psal 68.18 Thou hast ascended on high Thou hast led captivity captive and received gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for men which our Apostle citing varies the person and turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.8 when he ascended up on high c. and gave gifts unto men So Judah took a Wife for Er Gen. 38.6 we mean he gave a Wife the word is the same Exod. 25. Thou shalt take to me an Oblation i. e. give me 1 King 17.10 take me a little water i. e. give me Hos 14.3 take away iniquity and receive good i. e. give good If we enquire into the Principles which moved or might move God the Father and Son to fill all things with his Spirit they are Two immutable things 1. Gods promise whence the holy Spirit is called the Spirit of Promise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise of the Father 2. His Oath for he hath sworn as I live saith the Lord Numb 14.21 All the earth shall be filled with the glory of the Lord So that as the Apostle speaks in these two immutable things in which it is impossible for God to lie we may have strong consolation or the strong Comforter himself the Spirit of God Hebr. 6.18 1. The members of Christ are vessels 1. Our bodies are such as 1 Sam. 21.5 David speaks of his Servants when they were now to partake of the Shew-bread The vessels of the young men are holy O that the true David so approved of every one of his Servants here before him who are about to partake of the true Shew-bread that all our vessels were holy and every man kept his vessel unto sanctification and honour 2. If the body be so precious a vessel how much more precious is the soul Prov. 6.26 the precious soul 3. If the soul be such how much more excellent is the Spirit A man of understanding is of an excellent spirit Prov. 17.27 2. This Vessel was ordained for an excellent use to be a vessel of honour to bear the Name of our God such a vessel was St. Paul Act. 9. And such he exhorts the Corinthians and us to be 1 Cor. 6. ult Portate Deum in corpore vestro yea he testifieth as much of them 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us and prays for the Ephesians and us that we may all be satisfied with his goodness that we may be all filled with all the fulness of our God Ephes 3.19 3. Every
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
not this taste not that handle not that and by these Ceremonies laid a yoke upon the Colossians necks whom Christ had made and would have to be free And therefore Martin Luther turns the words thus If ye be dead with Christ to the ordinances of the world why do ye suffer your selves to be held with ordinances as if ye lived in the world And adds this supplement which say Thou shalt not touch thou shalt not taste thou shalt not handle and the like supplement have some of our English Translations In the words we have 1. A mimical commemoration of certain Ceremonies Laws and Doctrines of men 2. A confutation of them In both which there are these axioms 1. St. Paul expostulateth with the Colossians why are ye subject unto ordinances touch not taste not handle not 2. All these things by abuse are to destruction 3. All these things by abuse are to destruction after the Commandments and Doctrines of Men. 1. St. Paul expostulateth with the Colossians Why are ye subject unto Ordinances Touch not taste not handle not Here we shall only enquire what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred in the Text Ye are subject unto Ordinances The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. To broach Opinions as the Leaders of Sects do Or 2. To hold them being broached by others as their followers are wont to do So that the Apostle here blames them that they were Opinionative and either were Authors or followers of Opinions and Tenents touching the Ceremonial Law now abrogated or touching the Doctrine of the Philosophers and this he understands by touch not taste not c. These he names of many other as the Sacrifices New Moons c. And there is the same Reason of fast and feast dayes hearing the Word and receiving the Sacrament if unduly practised 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Greek Fathers read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that which the Latins call egestio and egestum as our Lord speaks Mat. 15.17 Whatsoever enters into the mouth goeth into the belly and is cast out into the draught So that according to some our Apostle should say Take no such great care nor hold opinions touching those things which perish with egestion or casting out into the draught But most what now we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning should be according to our Translators and others These things perish with their use as Castellio renders the Text Quorum usus est ut usu consumantur whose use is that they perish with the use It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to consume with using And so largely the Latin Verb Abutor is sometimes used saith the Lawyer and he numbers them up which are so used as Wine Oyl Corn Cloathing Money Gold This Exposition is not satisfactory for the Apostles words are generally referred unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then here properly signifieth abuse as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth use and abuti properly is re aliqua malè uti to use something ill or amiss And as the true use of things is according to their condition saith the Civilian so the abuse of things is when they are used contrary to their condition As when men place their Life Righteousness and Salvation in abstinence from or not touching any Creature accounted unclean according to the Ceremonial Law that Creature is abused For the Reason why men were to abstain from certain meats and drinks under the Law was that thereby they might understand figuratively a prohibition of converse with the Gentiles Act. 10.11 though more specially from the unclean conversation of ungodly men as St. Paul makes use of it 2 Cor. 6.17 18. 3. Such abuse tends to the destruction of those who abuse them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth corruption and destruction which may be either referred to the perishing of a bodily Creature 2 Pet. 2.12 and so it is of the same extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption or destruction hath reference to the Soul and so by Metaphor Thus edification and destruction are opposed 2 Cor. 10.8 and 13.10 And thus all these things by their abuse are to destruction and corruption of their souls that use them Thus Act. 15. subverting your souls And in this sense Vatablus explains the words Interituri sunt ipso usu i. e. mortem afferunt utentibus quod in illis putent esse salutem Christianam and the ordinary Gloss Quae sunt omnia in interitum i. e. ducunt in mortem si quis utatur Thus an ancient English Manuscript Which all things be unto death by the ill use and Coverdale All these things do hurt unto men because of the abuse of them yea the Vulg. Lat. speaks home to this Translation Quae omnia sunt in interitum The Reason why all these things by their abuse tend to their destruction who abuse them appears from the Rule of Contraries for as the right use of these things is conducible and helpful to the edifying and saving of those who use them so the abuse and ill use of them tends to their destruction and corruption who abuse them 2. The only Name by which we can be saved is the Name of Christ in whom all fulness dwells Col. 2. If therefore men have regard unto the empty and beggerly Elements and seek for Salvation in them what can be expected but what our Apostle hath Gal. 5.4 Christ is become of none effect unto you 3. Add hereunto a third Reason these things abused are made a cover for sin Why have we fasted say they Isa 58. Prov. This day have I paid my vows come therefore And thus men tacitly Reason the last Day I received the Sacrament come therefore let us to the Ale-house the Tavern the Bowling-ally Observ 1. Note hence of what nature all outward Services and of them a Fast is it is of their number which may be well used which may also be abused and ill used 1. These things may be well used namely if according to their primary Institution Thus the Ceremonial Law consisted of such things as the Apostle calls shadows and rudiments or elements they are called shadows Of like nature as we may probably and charitably judge were the traditions of the Elders Mat. 15. Ordained by them out of a pious intention as foreseeing the Apostacy of the Jewish Church And therefore these held forth before men their duty in outward actions as washings of hands c. intending thereby to signifie and require the inward washing from all pollution of flesh and spirit that they might perfect Holiness in the fear of God as we may charitably conceive that the primitive Fathers of the Christian Church foreseeing likewise the
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
not be barren nor unfruitful in the knowledge of our Lord Jesus Christ But he that lacketh these things is blind and cannot see far off and hath forgotten he was purged from his old sins Wherefore the rather Brethren give diligence to make your callig and election sure for if ye do these things ye shall never fall for so an entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ But alas may some men say Is the only pleasing of God abounding in the works of God and is it my necessary Duty I find a will to abound but no strength to affect it and shall not I please God Continue and persist in that good Will and add thine utmost endeavour to it habenti dabitur To him that hath and useth and improveth what he hath shall more be given and he shall more and more abound Matth. 13.12 And howsoever thou hast not abundance and excellency of works to please God withall yet as thou beginnest to abound in Gods works so God begins to be pleased with thee Such a beginning to please God was that of Ahab 1 King 21.29 For 't is absurd if not worse to say that his Humiliation was hypocritical since God was pleased with it But I find that lust clogs my soul in the ways of God and hinder me from abounding in his Works There is a great difference between yielding ones self voluntarily and being supprized by his enemy between casting ones self headlong into sin and stumbling through errour ignorance or infirmity So great that the Scripture stiles the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operarii iniquitatis the works of iniquity but it speaks more favourably of the latter Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any one be overtaken or surprized by a slip or fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restore such an one with the spirit of meekness St. Paul directs his speech to the spiritual Fathers of the Church advising and exhorting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put his legs as it were into joynt so the word signifieth that he may walk without stumbling in the way of God and so please God Beside he that through this weakness stumbles oftentimes gets an advantage by his fall of carefulness fear desire wariness for the future 2 Cor. 7.11 and looking better to his steps as he ye know who stumbles takes afterward a longer stride But alas I meet with many difficulties from without and though gladly I would abound in the work of the Lord in walking and pleasing God yet I go very slowly on The Lord be merciful unto thee poor soul Be not discouraged thy difficulties commend thy obedience and please God more He was better pleased with Job upon the dung-hill struggling with his miserable Comforters and Sathan and an evil wife as bad and defending his own innocency and Gods truth against them all then when he had an hedge about him and his house and all that he had That traveller rids way better who goes three miles in an hour through deep dirty way than he that perhaps goes four or five through clean And therefore St. Paul writes thus 2 Cor. 8.1 2.3 Of the Macedonians Brethren we do ye to wit of the grace of God bestowed on the Churches of Macedonia how that in a great tryal of affliction the aboundance of their joy and their deep poverty abounded to the riches of their liberality For to their power I bear them record and beyond their power they were willing of themselves But what use do prophane persons make of all this 'T is true they say we ought to walk and please God and abound more and more but who do so or we ought to do thus or thus but we carry about us a body of clay and the flesh is weak and 't is impossible so to abound c. Wretched man what do they but deprive themselves of what they want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth our want of abounding more and more What do they but lay injustice upon God that he should command them to do that which they cannot do no not by his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a necessity imposed upon us of God of abounding more and more Foolish men who hath betwiched ye who hinders ye but that ye may obey the Truth Surely the good God who hath imposed a necessity of precept and command upon us He hath not laid upon us an impossibility of obeying it Gal. 3.1 and 5.7 Lord thou hast given us power enough give us will also to use this power 3. This was St. Paul's Doctrine I am sure and such as he did not repent of but teacheth it again what he had deliVered to them before That 's the third Point St. Paul Sylvanus and Timotheus had them so to abound in walking and pleasing God Nor is this unusual in Scripture where the very same things are repeated which were before delivered Examples are obvious if we compare Exod. 25. with 35. Exod. 29. with Numb 28. And the Reason may be considered both 1. In regard of God who would testifie his love in making known 1. His Will line upon line precept upon precept And 2. His Authority of Commanding which appears rather by frequent acts than if but once delivered And 3. His Justice in preventing all apologie and excuse whereas otherwise ignorance or forgetfulness might be alledged And 2. In respect of the things themselves delivered which being of heavenly and spiritual nature cannot so easily be convinced at once And 3. In regard of the Ministers of God who are to deliver this truth unto man It argues their certainty of the things they teach It s an argument of their Wisdom For idem sentire idem velle nolle sapientis est saith Seneca 'Till men grow wise they often vary their opinions and wills touching the same thing but Wisdom settles them 4. In regard also of the people to whom the Truth of God is to be delivered 'T is profitable for them Phil. 3.1 They are unlike to Vessels they if once filled need not to be filled again But these must and that especially in two sorts as considered a in twofold estate For they are most what either obnoxious and in danger of committing sin and therefore stand in need of the same things to be often and often repeated By the space of three years I ceased not to warn every one night and day with tears saith our Apostle to the Elders of the Church of Ephesus Act. 20.31 or else 2. They are such as have committed sin and lie under it and in that respect stand in great need of the same things to be delivered to them again which they knew before for sin is of that destroying nature that it not only 1. Abolisheth former obedience as Ezech. 18. But 2. It disables the sinner from knowing the Rule of Obedience and therefore it is observable that when Moses had taught the
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly â—â—ft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
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
makes a chearful countenance Prov. 15.13 whereas by the sadness of the countenance the heart is made bitter Eccles 7.3 The Spirit of God in the heart rendring the hidden man of the heart chearful both the inward and outward countenance is made chearful 4. Who are these fellows of Christ Kings Priests and Prophets who also partake of the same Spirit and are anointed with it indeed all Christians who are made Kings and Priests unto God the Father so saith Tertullian Christianus quantum interpretatio est de Vnctione deducitur Tertul. in Apol. Christ partakes of two Natures the Divine and Humane Therefore he hath Two kinds of Fellows 1. In the Divine Nature 2. In the Humane Nature 1. In the Divine Nature Zach. 13.7 God the Father permitting power over the Son saith Awake O sword against my shepherd and against that man that is my fellow smite the shepherd and the sheep shall be scattered Matth. 26.31 2. In the Humane Nature Heb. 2.14 Forasmuch as the children were partakers of flesh and blood he also took part of the same 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine Nature To anoint is to make a King or Priest or Prophet The trees went forth to anoint a King Chal. to make a King Judg. 9.8 Isa 61.1 The Lord hath anointed me Chal. ordained me The Reason 1. In regard of God the Father He had decreed this Unction wherewithall he would inaugurate his Son and make him King Psal 2.6 what we read I have set my King is in the Original I have anointed my King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Prince an anointed one Mich. 5.5 Then what is wont to follow Inauguration and Authorizing a King vers 7. ye have the publication of the Decree and Proclamation made of it I will declare the decree This Unction however one and the same yet was imparted unto Christ at three several times for besides Prov. 8.23 He was anointed from everlasting yet in the dayes of his flesh we read of a triple Unction 1. In the womb Luk. 1.35 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee 2. At his Baptism Luk. 3.22 The Holy Ghost descended in a bodily shape like a Dove upon him 3. After his Ascension when he received the fulness of the Spirit Act. 2.33 And this was typified by the threefold Unction of David 1. In his Fathers house privately 1 Sam. 16.13 2. In Hebron by the Tribe of Judah 2 Sam. 2.4 3. By all the Tribes assembled together 2 Sam. 5.3 2. In regard of Christ himself His person is most worthy and deserved his Unction which is the reason in the Text He loved Righteousness c. 3. In regard of the oyl of gladness it self it was proper only unto Christ and those to whom he would communicate it This was figured Exod. 30. by that precious ointment vers 30.33 This was to be imparted unto Aaron because his Sons a figure of Christs Priesthood and with this the Kings also were anointed 4. In regard of the end Act. 2.33 and 10.38 and hence appears 5. The reason why above his fellows He is the head whence the Unction descends Psal 133. as all the Senses are in the head so the Spirit and all the Spiritual Senses are in Christ as for the inferiour members they are not capable of the same measure 6. A Reason in regard of gladness which is the effect of this Unction Fear and Grief are contracting passions joy dilates and enlargeth the heart Observ 1. Behold then all the persons of the holy and blessed Trinity meet together in the Church 1. God the Father God even thy God it was spoken to the Son 2. God the Son He hath anointed thee the Son 3. With the oyl of gladness that 's the holy Spirit 4. Above thy fellows There 's the Church partaking of this Unction Behold also the oeconomy and dispensation of the persons 1. God the Father he anoints 2. The Son is anointed and 3. The holy Spirit is the Oyl or Unction And this Unction is dispensed from the Father by the Son to the Church Ye have the same method Act. 2.33 Jesus having received of the Father the Promise of the Holy Spirit hath shed forth this which ye now see and hear The like Titus 3.5 6. God the Father hath shed the Holy Ghost upon us abundantly through Jesus Christ our Saviour Observ 2. Jesus is the Christ This was the subject of the Apostles preaching Joh. 20.31 That ye may believe that Jesus is Christ So Paul preached Christ Act. 9.22 and 17.3 Paul at Thessalonica proved and alledged that Christ must needs have suffered and risen again and that this Jesus which I preach unto you is Christ And by this name Christ Kings are very often called in the Old Testament which we render Anointed in our English And if Kings were called Anointed ones and Gods Anointed as Saul was and David and Solomon and Cyrus Isa 41.1 and others who were not all Anointed with the Holy Spirit and if so yet in measure and but types of him and Anointed by men how much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought Jesus the Son of God to be stiled the Messiah the Christ who is the substance and truth of all these shadows and types who was anointed with the Spirit and that beyond measure Joh. 3.34 and that not by men but by God God even thy God c. Thy Name is an ointment poured forth This is that name which is an ointment poured forth there 's an elegancy in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.3 And being poured forth 't is not a sound but a Doctrine the Law of Christ the Law of the Spirit of Life So that with Isai 42.21 The Gentiles shall trust in his name and Paul bare his Name when he expressed in his Life the fruits of the Spirit and preached the Gospel Act. 9.15 And the odour and sweet savour of the Apostles preaching especially St. Pauls 't is like that of the box of ointment Mark 14.3 which being broken and poured forth filled the whole house with the savour of it This being poured forth proves an oyl of gladness both to the Preachers as 2 Cor. 2.14 Blessed be God who alwayes maketh us triumph in Christ and maketh manifest the favour of his knowledge by us in every place and to the Hearers who are anointed with the oyl of joy and hence are called Christians i. e. Anointed Ones Observ 3. See another broad difference between the greatest earthly Monarchs Anointed Ones and the great Messiah the Christ Jesus Christ was anointed with the oyl of joy so were not nor are Kings and Princes True it is they often enjoy their pleasures but 't is only for a time and these often and often interrupted with cares and crosses and sorrows If they be longer time enjoyed yet death puts an end to them and the fear of
a good man 3. Benevolus a well-willer 1. Prudent Joh. 18.21 They know what I said But any kind of Knowledge is not enough for a witness of the Gospel The Devils knew Christ yet Christ rejected the Devils skill wherefore our Lord would not suffer them to testifie of him 2. Vir bonus a good man St. Luke writ the Gospel which contained all things which the Lord did and taught The Gospel being the doctrine of Life and Salvation which is Life Syr. it cannot well be taught and preached by any but such as live it for how can any man teach another that which he himself hath not learned or is not learning as if a torch should shine not by its own but by anothers light John was a burning and a shining light but first burning then shining He is a better guide of our way who goes along with us than he that directs us but stands still like Statua Mercurialis It is true that which the Pythonissa spake Act. 16. The Apostles and Ministers of Christ are the servants of the most high God who shew unto us the way of salvation The good shepherd goes before his sheep and the sheep follow him Joh. 10.4 Therefore mark the reasoning of the holy Ghost Act. 11.23 24. Barnabas exhorted for he was a good man and full of the holy Ghost Indeed who is fit to teach the doctrine of Meekness poverty of Spirit and mercy but he who is meek poor in Spirit and merciful In a word who is fit to preach the doctrine of Salvation by Christ but he who hath Christ in him Gal. 1.15 16. One of the Ancients comparing Eloquence and excellency of Speech with life and obedience to what is taught he concludes Habet ut obedientèr audiatur quantacunque granditate dictionis majus pondus vita dicentis Therefore an Oratour is defined Vir bonus dicendi peritus 3. That he who teacheth and witnesseth the Gospel love those whom he teacheth it 's necessary not only out of the common Precept of Brotherly Love but also out of that special relation which he hath unto them Thus the Apostle testifieth the Love which he had more abundantly toward the Corinthians his Children whom he had begotten 2 Cor. 2.4 so that he would spend and be spent for them and 12.15 But that which might more surely confirm the Gospel unto the Hebrews and endear them toward the Minister of it is that testimony of the Apostle Rom. 9.3 I could wish my self accursed from Christ for my brethren my kinsmen according to the flesh Since therefore the Apostles had heard the Lord understood and obeyed his Gospel and found it possible by the effect of it in themselves and out of Love testified it unto the people good Reason it is that the Gospel should be confirmed unto them as here it was Object The great salvation was indeed confirmed unto the Hebrews by those that heard Christ the Lord But what is this to us This proves indeed that the Hebrews were confirmed in the Gospel But what confirmation is this to us Have we the great Salvation confirmed unto us by those that heard him Truly unless they who publish the great salvation first hear him even the Lord himself and obey his Word what credit can be given to what they say what can they publish but their own readings and their own hear-sayes as the Lord speaks of the false Prophets Jer. 14.14 St. Paul prophesieth of such under the Gospel Act. 20.29 and St. Peter 2 Pet. 2.1 And therefore the Apostle tells the Ephesians That Jesus Christ came and preached unto them Eph. 2.17 and 4.21 Ye have not so learned Christ if ye have heard him and have been taught of him And so he spake from heaven to the Hebrews Heb. 12.25 Now if it be necessary that Christ in the Spirit and by his Spirit speak to and teach the people and they hear him and be taught by him how much more is it necessary that he also teach the teachers themselves that they hear him and be taught of him The Lord tells Jeremiah 1.9 Behold I put my Word in thy mouth 2 Cor. 13.3 Do ye seek a proof of Christ speaking in me Thus as the holy men of God in the dayes of their flesh they taught their Generations the way of Life and Salvation Col. 2.5 So in the dayes of the Spirit they follow the Lamb whithersoever he goes Revel 14.4 and are instrumental unto the Lord Jesus Christ and to his Church Our Father Abraham tells the rich man in hell when he petitioned for his Brethren They have Moses and the Prophets Luk. 16.29 And we have Christ Emmanuel God with us and his Apostles with us in the Spirit I am with you saith the Lord unto the end of the world Matth. 28. ult This we may understand to be meant by Solomons twelve Officers or Stewards who provided victuals for the King and his houshold 1 King 4.17 Solomon is a type of the Lord who is the Spirit the true Jedidiah the love of God or the Lord Jesus who is the Love it self Col. 1.13 And this Solomon hath his twelve Officers or Stewards who provide for him and his houshold even the houshold of Faith for so our Apostle 1 Cor. 4.1 Ministers of Christ and stewards of the mysteries of God who offer up the Souls they gain unto God as an offering and sacrifice unto him Isai 66.20 Such a Steward and Minister St. Paul professeth himself to be Rom. 15.16 See Luk. 12.42 tritici mensuram Since therefore the Lord himself his Spirit his Apostles and witnesses be present with us as well may the great salvation be testified and confirmed unto us as it was unto the Hebrews Observ 1. The Lord would not have the great salvation transmitted unto posterity by a popular rumour or vulgar fame of uncertain Authors but by those that heard him Act. 1.2 3. To whom he shewed himself alive Act. 10.41 Not to all the people Observ 2. The Gospel is a firm stable and unalterable Word The Law it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more is the Gospel both because testified and confirmed by so many witnesses and because confirmed by the oath of God himself Hebr. 6.16 17 18. Observ 3. They who have heard the Lord speaking to them and in them they are fit to bear witness of him and his great salvation Do ye seek a proof of Christ speaking in me Observ 4. The great wisdom and mercy of God and his great condescent unto our weakness and unbelief was not the Law firm being spoken by the mouth of God that cannot lie yet let not God speak unto us lest we die let Moses rather speak unto us Deut. 5.23.29 Was not the Gospel firm enough being testified by Amen the faithful witness Rev. 3.14 yea by the truth it self Joh. 14. yet because such is our weakness and unbelief we are afraid lest the Truth it self should deceive us therefore the only
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom
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
two or three are gathered together in his Name Matt. 18.20 Contra Ezech. 12.22 Jesus Christ is the subject or object of all Divinity about which all the Articles of the Christian Faith are conversant For 1. Belief in God the Father hath necessary reference unto the Son And the Maker of Heaven and Earth made all things by his Son Hebr. 1.2 2. Then followeth belief in Jesus Christ c. 3. Belief in the Holy Ghost refers also to the Son for the Holy Spirit breathes from the Father and the Son 4. The Holy Catholick Church and communion of Saints and remission of sins all belong to that mystical body whereof Christ is the Head nor can they be obtained or had without Christ his Spirit gathers the Catholick Church for to him the gathering together of the people is Gen. 49. 5. His Grace of Love and Life unites the members of his body the communion of Saints Eph. 4.16 6. His merit hath obtained remission of sins for he gave himself for our sins Gal. 4.4 7. The Resurrection of the body cannot be without the Resurrection of Christ the head who is the first fruits of them that sleep 8. And life everlasting is the gift of Christ who himself saith I give unto them eternal life Joh. 10.28 Observ If Jesus Christ be the same to day then is he present with this present generation even that wisdom and righteousness and life and power of God Emmanuel God with us Matth. 1. Repreh 1. How unjustly then do we complain I speak not of Children but such as pretend to be grown Christians that we are ignorant of God and Christ Is not he the wisdom and that present with us to day in thy mouth and in thy heart Rom. 10. Christ the unction teacheth all things 1 Joh. 2. Repreh 2. Why complain we of weakness and infirmity Is not Christ the power of God and is he not present with us Is not this the day of his power Psal 104. Psal 110.3 And therefore Gabriel that is the power of God he brings the first news of him who breaks the serpent's head the plots and power and strength of the tempter in us and dissolves his works in us and casts him out Joh. 12.31 Now is the judgement c. now this day 3. Why are we so unrighteous and unholy in our lives Is not Jesus Christ the righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness Emmanuel God with us Hath not Jesus Christ given himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Gal. 1.4 If God be with us who can be against us we say this in regard of outward enemies and is it not as true of inward Jesus Christ is the same to day Where O where shall we find him The foxes have holes and the fowls of the air have nests but the son of man hath not where to lay his head He is the Love of God Col. 1. Where is that Love to be found if any where As the members being many c. So also is Christ Where shall we find that heroical love of enemies which he commanded and exemplified in himself Yea where is that member-like Love Do not men love one another only for the mutual promoting of temporal advantages Consol To the true Christians Jesus Christ is present with them Hence it is that he is called Emmanuel Matth. 1. and he promiseth his Disciples that he will be with them to the end of the world Matth. 28. Even to the end of time till time be no more and to the end of the evil world that they might overcome it 1 Joh. 5.4 O but if the Lord be with us why is all this evil befaln us c. Judg. 6.13 Jacob was in this strait Gen. 32.9 Thou saidst unto me return unto thy land and to thy kindred and I will do thee good Where doth the Lord make this promise unto Jacob Gen. 31.3 Return and I will be with thee for the Lord to be with us it 's all one with this the Lord will do thee good What then if Esau the earthly man arise against thee with an army of earthly thoughts and lusts if the Lord be with us who can be against us But alas I find it otherwise Esau prevails 2 Chron. 15.2 When Asa had now smitten Zerah the Ethiopian Azariah meets Asa and tells him The Lord is with you while ye be with him while ye fear him believe on him trust in him love him and obey him if thus thou be with him he will be with thee and the man of the earth shall be no more exalted against thee Psal 10.18 Observ 2. See then a necessary duty requisite in the Minister of Jesus Christ which should preach Jesus Christ unto men If Jesus Christ be yesterday and to day then he who shall preach Jesus Christ must in reason know him both yesterday and to day he must know him hidden in the Ceremonies of the Law know him shadowed in the figurative speeches and similitudes of the Prophets in manibus prophetarum assimilatus sum know him reveiled yet veiled and hidden too in the parables of the Gospel But above all he must know him and find him in himself He must know him and find him as a treasure hidden in the field Matth. 13.44 A treasure and greater and more rich than all the riches of the world In comparison of which gold is as a little sand and silver as a little white earth because all good things come with it Wisdom 7. And there it is not said to be a treasure of Gold and Silver or such as Jeremy speaks of Jer. 33. A treasure of Corn Barley and Honey c. But it 's an universal treasure for as the heavenly bodies contain in them virtually say the Naturalists the powers and perfections of all bodies and the Sun and Sun-beams contain virtually all the powers of plants and seeds so a Kingdom contains all wealth for what wealth is there but it 's contained in a Kingdom And the Kingdom of the Heavens all the Heavens which are all one with the Kingdom of God what treasure contain they not And what is all this treasure but the Power of God and the Wisdom of God And what that is ye read Hab. 3.4 1 Cor. 1.24 even Jesus Christ even God himself the Saviour Esay 45.15 A treasure hidden from the wise and prudent Matth. 11. hidden from them who are so wise in their own eyes that they think they know all things yet who stumble and take offence at whatsoever is not already in their own heart Prov. 18. and 't is hidden in the field And why in the field He who will find it must go out of his house out of himself our Lord lead him whose eyes he would open and shewed this treasure out of the crowd 't is to be had in the field in solitude and retiredness not