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
spiritual age which is the wisdom saith the wise man Solomon Wisd 4. Such an one was Moses who received the Tables of the Law written on both their sides Exod. 32.15 the outward letter and inward spirit in unity such were the Elders of Israel Numb 11.16 where God saith this to Moses Gather to me seventy men of the Elders of Israel whom thou knowest that they are the Elders of of the peole It was no hard matter to know who was the eldest man and had lived longest in this outward world but that was not the age the Lord meant but saith such as thou knowest these take to the tent of the Congregation that they may stand there with thee with thee whence they gather they should be like Moses in wisdom fear of God piety meekness of such as these consisted the great Synagogue they were Priests Levites and the wisest and most pious Israelites unto these now apostatized and degenerate the Prophet speaks Mich. 3.1 Ye heads of Jacob is it not for you to know judgement such were the true Priests and Levites Mal. 2.6 7. the law of truth i. e. the spiritual law was in Levi's mouth the Priests lips should keep knowledge such was David and all the Prophets Ezech. 2.10 Liber scriptus intus foris intus per allegoriam foris per historiam Gregory The Apostles they knew that the Law is spiritual The reason may be conceived from the consideration of the father of spirits the father of lights from whom descends every good and perfect gift the lights are five c. See Notes on Matth. 16.17 By this light spiritual men are renewed in the spirit of their minds Ephes 4.23 for whereas the most noble and highest part of the man God hath imparted unto him when he breathed into his nostrils the breath of life was now depraved by the apostacy from his God it was necessary this should be repaired if the man should receive a spiritual Law from God for it was otherwise impossible of this the Apostle speaks 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given to us of God The Apostles and the Prophets before and all spiritual men were to Preach and Teach the law of the spirit of life being ministers of the spirit and therefore they must know that the law is spiritual Gal. 1.15 16. They must first receive the immortal seed before they sow it in the hearts of the people and when they have received it they propagate it by spiritual generation of others 1 Cor. 4.15 and 9.1 the work he wrought in them was in the Lord and from the Lord and before he wrought it he had seen the Lord it was necessary it should be so for the spiritual birth is not wrought by equivocal generation he that begets spiritual children must have received spiritual seed and therefore I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Rom. 15.18 saith Paul Observ 1. If the Apostles and other spiritual men knew that the Law is spiritual this points us to the ground of the differences and strivings about the Law they proceed from ignorance for men differ not when they come to the knowledge of the Truth We dispute about idolatry and condemn the Papists for idolaters nor do I know how they can excuse themselves from the charge Mean time we know not and acknowledge not that there are idols in our own hearts we dispute about the Sabbath and condemn those who work in it in the interim we know not or consider not that we cease not from our own sins our own works which is the true keeping of the Sabbath See Notes on Matth. 13.11 As about the Letter of the Law so about the flesh of Christ great disputes Observ 2. The Law of our God is not so plain and easie as some conceive it to be thy testimonies saith the Psalmist Psal 119.129 they are wonderful now that is properly wonderful which is not known mirari veteres pro nescire and therefore we read him praying often Teach me thy Law O Lord thy judgements and statutes Mirari est interdum ignota causa Scalig. Observ 3. There is a spiritual sence of the Law This is that which our Saviour proves Mat. 5.6 where he goes about to free the Law from the false glosses of the Scribes and Pharisees This reproves those who limit their obedience within the outward letter of the Law these are Pharisaical men of whom I spake somewhat before a Disciple of the Pharisees ye read of Mar. 10.17 this young man thought he had kept all the Commandments because he had performed obedience unto the letter of them and therefore because he knew no better and performed that it 's said our Saviour loved him how far short come we young and old of that pharisaical young man who come short of the letter in our duty towards our neighbour He had observed all these Commandments from his youth had he not so done but had lied it would not have been added that our Saviour loved him for surely he loves no iniquity Psal 5. yet how far short came this young man of the true spiritual and inward Righteousness which must exceed the righteousness of the Scribes and Pharisees and therefore our Lord overthrows all he had said with one Precept he was not aware of Sell whatever thou hast and give to the poor c. For the Will and Commandment of our God is our Sanctification i. e. withdrawing all our will and affections heart soul and spirit from all the Creatures and applying our selves entirely withal we are or have obediently unto our God Now if we be otherwise minded and the heart and spirit run out after any creature we break all the Commandments of our God for when the heart is fixed upon any Creature without God there we have another God before him when we are covetous or proud we set up idols in our hearts though we worship no outward idol When we bear the Name of our God in profession yet walk unworthy of our God when we name the Lord Jesus Christ yet depart not from envy malice or any iniquity we take Gods Name in vain though we swear not at all These inward violations of the Spiritual Commandment are far worse than the outward as our Saviour speaks Matth. 12.43 44 45. Reproves Presumptuous men sensual men who have not the spirit of God yet judge of the Spiritual Law which is beyond their reach Levit. 10.9.10 11. after Nadab and Abihu offered strange fire the Lord gives a special Commandment drink not wine nor strong drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo the natural man who is not yet spiritual receives not the things of the spirit of God c. They speak evil of things which they know not vainly
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of â—hat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes might or power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vehemency or intensness of the power for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere valdè and vehementèr vehemently and the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
not wont to speak one to another Absolon spake to Amon his brother neither good nor bad 2 Sam. 13.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if enemies speak one to other it is in anger or by a third person But God who had spoken by his Prophets speaks now by his own Son and he who sees him sees his Father a token of reconciliation on Gods part hence Christ is called our peace Ephes 2.14 so that the enmity rests on our part and therefore God beseecheth us to be reconciled 2 Cor. 5.19 20. 4. Here 's then an end of all Mysteries Types Figures and Parabolical representations Grace and Truth came by Jesus Christ Joh. 1.17 for whatsoever is not truth is not presently a lie Dan. 7.16 19. and 11.2 the figurative Tabernacle is opposed to the true Heb. 8.2 the holiest of Holies to the true Holiest Hebr. 9.24 hence Christ is said to be the true light Joh. 1.9 the true bread Joh. 6.32 before God spake thus Omnia in figuris contingebant illis 1 Cor. 10. but now omnia nuda Hebr. 4. Moses was veiled but we behold with open face 2 Cor. 3.18 Coverdale velum scissum Behold the determination and satisfaction of all hopes desires and expectations The Son of God was the desire of all Nations Hag. 2.7 the quieting of all hopes the hope of Israel the Saviour thereof in time of trouble Jer. 14.8 and 17.13 our Lord the hope of Israel this hope defer'd afflicts the soul Prov. 13. He satisfieth and quiets or easeth the afflicted soul the consolation of Israel he puts an end to all expectations before that time the voice of the Prophets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecta re-expecta expect and expect again Isa 28.10 we turn it line upon line but the LXX I doubt not understood their tongue better than we do As cold water to the thirsty soul and as good news from a far Country such was Christ's appearing in the flesh to all mankind afflicted with hope and expectation Whence the Prophet O that thou wouldest rend the heavens and come down Isai 64. He at length puts an end to all desires hopes and expectations turns all hopes and expectations into vision and all desires into fruition He who in many parts and many wayes spake unto the Fathers by the Prophets hath spoken unto us not in the Prophets language expecta re-expecta but ecce qui loquebar ecce adsum c. See Isai 52. vers 6-10 Object Christ is called Hope Coloss 1.27 1 Tim. 1.1 1 Pet. 1. He is come but not appeared yet to us and we with him in glory 1 Joh. 3.1 2 3. Tit. 2.13 But what 's all this to us beloved hath God spoken to us he spake to the Hebrews are we Hebrews Interpretantur Hebraei transitores vel transeuntes quicunque radicem cordis in amore praesentis mundi non plantavere sed assiduis desideriis and superna transeunt qui peregrinationem terrae non diligunt pro habitatione patriae sed veram patriam inquirunt ipsi sunt vere Hebraei ad se scriptam esse credant hanc Epistolam Anselm in Praefat. ad Epist God speaks by his Son either immediately and personally or mediately by his Spirit and Apostles Disciples Ministers of his Word and he that heareth these heareth him so that it 's all one in regard of the message whether we hear the Son mediately or immediately Repreh Hath God then spoken to us by his Son the more shame for us do we no more respect the Father speaking to us O foolish people and unwise Is not he our Father that bought us do we no more respect the Son They will reverence my Son saith the Father Matth. 21. Is not he thy Saviour thy Redeemer that bought thee do we thus requite both the Father and the Son The Father testifieth of the Son and the Son testifieth of the Father No man knows the Father but the Son and he to whom the Son will reveil him Thus the Father seals and imprints his Image on the Son and the Son his character represents the Father Two Musical Instruments put together sound alike Thus the Virgin salutes Elizabeth affections of the soul meet in one c. But alas how justly may we take up the complaint of our Saviour Luk. 7.31 c. Nay beloved it is a matter whereof only we may be ashamed not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesom evil but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mischievous one Thou art inexcusable O man who ever thou art to whom God the Father hath spoken by his Son if yet thou continue in thy disobedience if I had not come unto them and spoken unto them they had had no sin but now they have no cloak for their sin This is the condemnation That light is come into the world and men love the darkness more than the light because their deeds are evil Wisdom cryes in the street Because I called c. and ye refused Prov. 1. therefore ye shall call and I will not hear A Prophet shall the Lord thy God raise up unto thee and it shall come to pass that whosoever will not hear Deut. 18.19 I will require it i. e. I will take vengeance on him So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is guilty of death from the hand of God Every soul shall be destroyed from among the people Act. 3.23 fulfilled upon the Jews who died in their sins Joh. 8.24 and wrath came upon them to the uttermost 1 Thess 2.16 Exhort Let us be exhorted to give audience to the Son of God to give credit to the Ambassadour of the Father 1. He is Gods Ambassadour therefore to be entertained with the same Reverence as the King himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.6 making himself equal with God Joh. 8.2 It is a business of the greatest moment to declare Gods Name unto his brethren Hebr. 2.12 Joh. 17. He came that we might have life and abundantiùs more abundantly Legatus pacis est quam pulchri pedes annuntiantium pacem pedes doctorum He is the messenger of peace how beautiful are the feet of them that love peace the feet of the teachers His business is not to charge us non postulat sacrificium he requires no sacrifice although he should require our Isaac yet we ought to give it but ostendit tibi ô homo quid boni sit c. he hath shewed thee O man what is good Mich. 6. 3. The business concerns us in special it is a Marriage he hath sent his Picture in types and figures that our Maker may be our husband now he sends his Son in person not to hear him and believe him Meretur excisionem è populo it deserves cutting off from the people Deut. 18. Contempt of an Ambassadour redounds to the Prince himself Hebr. 2.1 2 3. Sign Whether we give audience and credence to the Son of God whether do we believe the Son testifying of the Father Job
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
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
voluntary motion Reason 1. Whence come they and 2. why come they 1. Whence come they Rev. 16.13 14. Out of the mouth of the Dragon out of the mouth of the Beast and out of the mouth of the false Prophet Hence it is that like those Rev. 9.19 Their power is in their mouth and in their tayls and therefore the Prophet that speaketh lies he is the tayl of the Beast Esay 9.15 2. Why come they even to do their proper work Joh. 10.8 All that ever came against me all spirits of unbelief which came against the spirit of Christ are thieves and robbers and their proper work is as vers 10. to kill and to destroy and therefore they appear as Ephes 4.14 Observ 1. Note hence how wickedly officious and active the grand Impostor is he comes before he is sent for so ye find in his first appearing in the world Gen. 3.1 Thus ye read how the lying spirit offers himself to deceive Ahab 1 King 22.21 22. Job 1.6 and 2.1 Mat. 4.3 And as active as Satan himself is so active also are his Ministers and Messengers Jer. 14.14 15. and 29.9 Mat. 7.22 Many shall say we have prophesied in thy Name Acts 19.13 The coming of deceivers is secret and successive not all at once it shall come privily Men enquire when began the Apostacy of the Church it came in secretly and so much the more dangerous Semper magìs nocere solet malum quod irrepserit quà m quod inciderit therefore called a mystery 2 Thess 2. and said then to work and this inconvenience is worse than a mischief Consol To the Disciples of Christ though the Devil and his lying and deceiving spirits be ready to do mischief yet is the Lord also as ready by his teachings and warnings to do them good The Lord had said eat not lest ye die before the deceiver had said eat for ye shall not die Gen. 3.3 And though wicked Ahab had rejected the counsel of God by Elijah and yielded himself to be seduced by the lying spirit in the mouth of the Prophets yet the Lord warn'd him afterward by Michajah 1 King 22. and if he be so good unto Ahab an unfruitful branch that was cast out of the Vineyard how merciful will he be to his fruitful Vineyard Esay 27 3-6 though deceivers come yet he riseth early and sends his Prophets to undeceive Though open enemies come he is Mahershalalhazbaz He makes hast to the prey to deliver Esay 8. Repreh Those who uphold the world of iniquity in the wicked wayes and courses of it and will not suffer the evil world to have an end in themselves or others as wicked Magistrates wicked Ministers wicked People The wicked Magistrates who oppress the Poor the Fatherless and the Widows who protect not the simple harmless and innocent who do not discountenance nor quel and punish the world of the ungodly The wicked Minister who having opportunity inform not the Magistrates in their duty that they should Parcere subjectis debellare superbos Who mis-inform them that they must still have their failings their errours their infirmities under which names they understand their habitual sins and sow pillows under their elbows and flatter them dangerously into the ruine of their own souls and others who teach an impossibility of fulfilling the Law of God and living soberly in this present world by any power given by God unto men in this life although the Lord Jesus the power of God the wisdom and righteousness of God hath promised to be with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.20 the very words of the Text untill the end of the world Exhort Sith all these things must be dissolved what manner of men ought we to be 2 Pet. 3. whether the world end to us or we to the world it comes all to one when the end comes the world ends to us So much the Tragedian implyed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I dye let the earth be burned Nero added of his bloody mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even while I live let me see it saith he and therefore having caused Rome to be set on fire he sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taking and burning of Troy Men are wont to say when they go all the world goes Truly if Satans world have had an end in us according to the promise Dan. 9. It cannot be but the end of the world the end of our dayes in this world must be most desirable and most acceptable Doth not he that labours and toyles desire to know the end of his labour how earnestly doth the weary traveller desire his Inn and the hireling the end of the day Job 14.6 that he may rest It 's hard duty alwayes to stand upon our guard against the enemy alwayes to be alarm'd We are in jeopardy every hour 1 Cor. 15. Our adversary the Devil beleaguers us Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets us in every circumstance How doth the Soldier desire the victory after all his dangers Redit agricolis labor actus in orbem How earnestly doth the husband-man after all his labour expect the harvest and the harvest is the end of the world Mat. 13. And victory crowns all the Soldiers hazzards and labours so saith the Soldier of Jesus Christ 2 Tim. 4.8 O that we could say so with him I have fought a good fight I have kept the faith henceforth there is laid up for me a crown of Life which the Lord the Righteous Judge shall give at that day As for the ungodly world far they are from believing that ever there will be an end unto the world for what they daily see and hear they believe not they hear and see and with their own hands carry out their dead yet believe not that they themselves are mortal Vers 4 5. 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 These words contain our Lords answer to his Disciples questions wherein we have the narration 1. That he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jesus answering said to them 2. What he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we have his caution caveat or warning to beware of a danger imminent Take heed that no man deceive you 2. The cause or danger it self for many shall come in my name which we may resolve into these axioms 1. Jesus spake unto his Disciples in answer to their Queries 2. Jesus warns them to beware lest any man deceive them 3. Jesus foretells that many shall come in his Name saying I am Christ 4. Jesus foretells that they shall deceive many 1. Jesus spake unto his Disciples in answer to their Queries The Questions as ye perceive were concerning future things Observ 1. Wherein we may note the sufficiency and ability of our Master Jesus He is able to answer all Queries yea even before they are asked Joh. 16.20
Repreh 2. Those who are soon weary of their Devotions and all other good Duties as they in the Prophet when will the Sabbath be ended when will the Preacher have done we are weary of well-doing would these watch and meditate and pray all night as our Lord did who are weary of the Duties of the Day Repreh 3. Much more are they to blame who weary themselves in the way of wickedness Wisd 2. Spend whole nights in surfeiting and drunkenness in chambering and wantonness Yea whereas they that are drunken are drunken in the night in the time of ignorance many there are who riot in the day time after the light of the Gospel hath shined to them They are such as sin against the Light This is the condemnation that light is come into the world and they love darkness more than the light because their works are evil Joh. 3.19 Be ashamed and blush O pretending Christian He of whom thou wilt be named spends the whole night in Devotion Thou who wouldst be taken for one of his followers and of the Church wastest whole days and nights in accursed works of darkness Mysticé There is a night of sin which over-shadows the Soul when it departs from the Sun of Righteousness Thus Judas went out from the Lord Jesus and it was night Joh. 13.9 In this night the Soul commits the works of darkness and entertains the Prince of darkness until the light of the Law discovers the darkness In this dark state the Soul inveloped complains O Lord the iniquity wherein I am incorporated is stronger than I am lift up thy feet and destroy the enemy that rebelleth in thy Sanctuary Judg. 16. Against this night we are so often commanded to watch and pray and that in Gods Spiritual prayer-house the heart of the righteous man Unto this prayer-house Abraham's servant went and prayed Gen. 24 12 13 14. as ye find by comparing vers 45. Hither went Rebecca to pray Gen. 25.22 Hither went Nehemiah Neh. 2.4 Hither went gratious Hannah 1 Sam. 1.10 16. For whereas Prayer is a pious affection of the heart tending towards God which sometimes breaks out into words accordingly Prayer is either Mental or Vocal Mental c. See Notes on Gen. 24.45 Before I had done speaking saith Abraham's Servant in my heart Exhort Let us receive the Lord Jesus into his own House His house are ye if ye hold fast your confidence Heb. 3. know ye not that your bodies are the Temples of the holy Ghost which is in you 1 Cor. 6. Joh. 1.12 Consider the means conducing hereunto cast out the inmates out of the Lords house Sathan desires to make thy body a tipling-house an house of Merchandise But say Shall I take the member of Christ and make it a member of an harlot Exhort 2. Since the actions of our Lord are exemplary and Paterns unto his Church let us imitate them What if I should exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at least they who ordain others should herein imitate our Lord Jesus Sure I am it was an ancient Custom in the Church of Christ observed four times a year which they called quatuor tempora four times set a part for that purpose when those Apostolical men who had the unspeakable gift imparted it unto such as were fit to receive it according to the places forenamed and 2 Tim. 2.1 2. It 's a poor shift to say that that gift hath ceased in the Church we may say as well that the Prayer of Faith hath ceased in the Church for by that Prayer all the gifts of God may be obtained yea even the Spirit of God it self Luke 11.13 Act. 2. By this Spirit men who are believers in Jesus Christ â—nder the obedience of faith grow up unto the man-age of Christ and are taught unto the kindom of God and receive the divine Unction and spiritual Power from on high whereby they are enabled to teach others and to bring out of their treasures the new and the old that is the Letter and the Spirit saith St. Basil And this is the true Seal and Character of the Ministers of Jesus Christ And is not this worthy all our most ardent and fervent Prayers all our Devotions all our Watchings Exhort 2. Maintain a constant correspondencie with thy God in his Spiritual Temple and Prayer-house See notes as before on Gen. 24.25 NOTES AND OBSERVATIONS UPON LUKE IX 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow me THe Metaphor is taken from those who forsake their colours who renounce and leave their Party they were wont to adhere unto the same which the Apostle calls elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.26 prodigal of his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own self may be understood two wayes Either 1. In respect of Sin or 2. In respect of Grace 1. In respect of Sin and so a mans self may be diversly considered for there are in every one of us as it were the abridgement of Three men 1. That whereby we agree with the Beast and live according to Sense and the principles of bruitish men 2. That whereby we agree with defective or corrupt reason and live according to that which we properly call the animalish or natural man both which St. Paul calls the earthly man 3. That whereby we agree with our God and that which we call the heavenly man There are certain apprehensive powers and wills in every one of these men 2. In respect of Grace and that which is given unto us of God and is truly and properly not our selves but somewhat of God in us as his gifts and graces Qui existimat se esse aliquid cùm nihil sit He who thinks himself some thing when he is nothing deceives himself Gal. 6.5 And a man may be said to deny himself two wayes according to the two-fold self 1. When he resolves his sensual and rational mind understanding will and affections into the will of God And 2. When he resigns up the gifts and graces of God as not belonging to himself but such as he hath received of God Examples of the first self-denial the Apostle gives Tit. 2 To deny ungodliness and worldly lusts they are the sensual and beastly self 2. The rational self intimated 2 Cor. 10.4 5. Casting down imaginations or reasonings and bringing into captivity every thought into the obedience of Christ 2. Self-denial is in regard of the graces and gifts imparted of God unto us and resigning them up unto God 1 Cor. 15.12 2 Cor. 12.11 In nothing came I behind the very chief Apostles though I am nothing I live yet not I but Christ liveth in me The reason of this is there is a double necessity 1. Precepti of the Precept and Command of our God prevented and founded upon the inward and secret attraction and drawing of the Father Joh. 6.44 No man
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
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
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
just man are entred thereinto Here I must remind you how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into is often understood And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even into iniquity is the accomplishment of iniquity So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is contrary to it is the accomplishment of holiness and righteousness the perfecting of holiness in the fear of God The use of this phrase is borrowed from the old Levitical custom of entring into the Sanctuary for the Sanctuary of old was a type of Christ who is the true Holy LXX weeks are determined upon thy people Dan. 9.24 and to anoint the most holy Christ himself is the most Holy of holies and the entrance into the Sanctuary figured our entrance into Christ and his righteousness who is the Righteous and the holy One yea the Holiness it self And therefore as uncircumcision in the flesh and any uncleanness excluded men out of that typical Sanctuary So uncircumsion in heart excluded out of the true holiness and righteousness Let them fall from one iniquity to another and let them not enter into thy righteousness Psal 69.28 Thus also in that Mystical Temple the Priests and Levites the sons of Zadoc were to enter into the Sanctuary and minister unto the Lord Ezech. 44.15 16. Even so the true Priests those whom Christ makes priests unto God his Father Revel 1.7 The true Levites the adjoyned ones those who are adjoyned unto the Lord and become one Spirit with him 1 Cor. 6. The sons of Zadoc i. e. the sons of the righteous one as Zadoc signifieth these enter into Christ the true Sanctury The true Holy of Holies these minister and serve him Observe the high promotion of Christ's servants the servant of righteousness if any man serve me saith the rigteousness him will my father honour Joh. 12.26 The reward of this service is entrance into his Kingdom that Kingdom is righteousness and peace and joy Rom 14.17 And the servant of Christ enters into all these He enters into his righteousness Psal 69.28 into his holiness in the Text into his peace Esay 57.2 they shall enter into peace each one walking in uprightness they shall enter into joy Well done thou good and faithful servant enter into thy masters joy 5. As ye have yielded your members servants c. So now c. It 's a reasonable exhortation to a reasonable service if the Apostle should have required a greater service of us ought we not to do it How much more then when he requires only that we should be as subject unto righteousness and holiness as we have been to uncleanness and iniquity Truly it is but equity that the Lord requires of us and a shame it were should we not yield unto him Thy feet before were swift to shed blood Let them now be swift to deliver the oppressed Thy hands were open to receive bribes pilfer and steal Let them now be as open to relieve the wants of the poor and needy Thine eyes roved and strayed after strange beauty let them now look on the afflicted and shew them mercy Thus Mary Magdalen had broydered her hair as a net to catch young foolish Amorettoes The same she now useth to wipe the feet of Christ Luk. 7. And generally as we have imployed any of our outward or inward members in the service of uncleanness and iniquity so now it is but reason that we imploy them in the service of righteousness unto holiness Repreh Those who pretend deliverance by Christ and liberty of the spirit for the performance of wild absurd and unseemly actions and such as are unworthy of the Lord Christ unworthy of his Spirit unworthy of Christian Liberty To say no worse of them for the Spirit of the Lord alloweth no man liberty to do as he lists Where the Spirit of the Lord is there is liberty What to do to be like unto Jesus for we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory to glory by the Spirit of the Lord 2 Cor. 3.17 18. 2. Where the Spirit of the Lord is there are the fruits of the Spirit as love joy peace and whatever is conformable to the Law of God for so the Prophet I shall walk at liberty saith he when I keep thy Commandments So that all the liberty which the Spirit of God allows is testified of in the Law of God The Apostle gives a general enumeration of all such Phil. 4.8 Whatever things are true whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there be any praise think on these things and whatsoever liberty is not testified of in the Law must be an unlawful liberty Nor is it warrant sufficient that a man be burdened with somewhat that 's contrary to these things for certainly there are many evil spirits which may burden men and press them to do some unlawful action which cannot be ascribed unto the Spirit of God What think ye of those more than four hundred false Prophets who warranted Ahab to go up to Ramoth Gilead and promised him prosperity What think we of Zedekiah which made himself horns wherewith Ahab should push the Syrians till he should consume them Certainly these men were perswaded by a spirit but not by the Spirit of God so to say and do For did not Ravellac and Felton and others plead a great burden and pressure upon their spirits for those murders which they committed And generally all Malefactors may do the like So that whatever actions are not approved and testified of by the Law or Prophets or Gospel of Jesus Christ They cannot be said to proceed from the Spirit of God but from some unclean spirit and false freedom Axiom 2. As ye have yielded your members servants to uncleanness c. To iniquity unto iniquity The meaning of this point seems as plain as it can be made in English in so many words yet is not so fully to be understood in our language as in the Greek because the case and manner of speech is varied otherwise than it seems to be in our tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have yielded your members servants to uncleanness and to iniquity unto iniquity Which phrase and manner of speech relisheth of the Hebrew Idiom and implys a disposition in those who have yielded their members servants unto uncleanness and to iniquity to a progress and going on in that soul service from bad to worse and from worse to worst of all As also it includes the end both agentis rei both that which the sinner himself aims at and also that which the sin it self tends unto a kind of perfection in evil spoken of Gen. 15.16 which is all the difficulty I know in the words Having in the former point shewn what these our members are what their uncleanness and iniquity is and what it is to yield our members servants thereunto Nor
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
I may interpret it rather from errour than malice it will be to good purpose to explain a gross mistake in both many having read or heard of notable good lives among the Heathen then Philosophers and others have despised them under the notion of vain-glory and condemned them as splendida peccata Doubtless the denial of ungodliness and worldly lusts the gift of Sobriety Justice and Godliness wherever it is found it cannot be ascribed to the corrupt nature of the fall'n Man much less to the Devil therefore it must proceed from the Grace of God where-ever it is Doth not the Apostle affirm as much Tit. 2.11 12. Yet do I not deny but some of them might for a while live such plausible lives for no better end though difficilè est dissimulare diu But truly I dare not damn them all as some too rashly have done whom they know have lived soberly because I dare not confine the operations of Gods Spirit unto certain limits of times and places and persons as if God wrought only in such or such places and among such persons as we have proof from story the Ministers of God have preached in them and among them The power of the holy exemplary life is greater than the preaching of the word 1 Pet. 3.1 Abraham was herein mistaken as appears Gen. 20. when he denied his Wife why vers 11. because he thought the fear of God was not in that place when yet it was for we read vers 5. That Abimelech dealt according to the integrity of his heart and innocency of his hands and that in Gods sight as he bears him witness vers 6. God said unto him in a dream Yea I knew that thou diddest this in the integrity of thine heart The like we may judge of Isaac who followed his Fathers Example in this particular Gen. 26. Therefore St. Peter Act. 10.34 35. where he saith That God is no respecter of persons but in every Nation he who feareth God and worketh Righteousness is accepted of him he implyes that there are or may be in other Nations beside those to whom God affords the more publick use of his Ordinances some who fear God and work Righteousness c. Jethro was such an one to the Midianites who were strangers to the Common-wealth of Israel yet such he was that Moses followed his Counsel and the Lord approved of it touching the Ordination of that great Council called the Sanedrim which continued in Jerusalem till the dissolution of that State Exod. 18.21 Numb 11.16 Such a witness was Hermes Trismegistus to the Aegyptians who hath written so divinely and profoundly concerning the Majesty of God and other Divine Arguments that the Jews thought him to be the same with Moses himself Such a witness of Gods Righteousness was Socrates to the Athenians as Plato reports in his Apologie for him that he stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as our Lord calls himself the gift of God to the world for surely in every Nation in every City and Family They who fear God and work Righteousness they are to that Nation City and Family Gods witnesses in a degree of Resurrection and Life So that if these ought not to be sleighted under the notion of meer Moral Men since they lived holy lives and out of the fear of God wrought Righteousness how much less ought Christian men to be sleighted who out of the obedience of Faith in Jesus Christ and out of the obedience of Charity 1 Pet. 1. and to the glory of God walk in newness of life Shall their life or rather that which is the life of God in them be despised under the name of Morality or as Pharisaism Alas little do they consider that they who despise the Christian Life do despite unto the spirit of Grace and wound through their sides whom they call Moral even the Lord Jesus Christ who is their life while meantime they flatter themselves with the Idol of their own imagination For look impartially throughout the whole Book of God and see what that is which the Lord approves of whether it be not Holiness and Righteousness and Truth In a word whether it be not that which in other terms we call the Life of God the Christian Life yea Christ himself who is our Life that holy thing that life which is the light of men which the Lord will have to reign in these last dayes maugre the Sons of Belial who despise it and say We will not have this man to rule over us Luk. 19. But they who are risen with Christ and walk in newness of life are charged as Pharisaical an heavy charge and I fear not well understood by those who lay it to their charge We must therefore understand that the Apostles dispute with the Pharisees against works in his Epistle to the Romans and Galatians c. is not to be understood against works absolutely and simply understood for how is it possible to express a new life otherwise than by good works the end of Creation Ephes 2.10 and Redemption Tit. 2.14 But he is to be understood to dispute against the works of the Law as prescribed by it As when the Pharisee was not condemned for Righteousness but we exhorted to exceed it Truly if ye observe it ye shall find that they who most object Pharisaism unto such they themselves are the truest Pharisees and they who reproach others as Moral if their lives be enquired into will hardly be found to be so good as Moral but indeed proud men and aliened from the Life of God The Pharisees held That they might keep the Law and please God without Faith in our Lord Jesus Christ which the Apostle tells us is impossible 3. The means common to both wherein are Two points 1. God raised up Christ by his Operative Power 2. The Colossians and all other believers whatever are raised by faith of the same operative power 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie operation or action but the power of action or operation For our better understanding of this we must know That if God Angel or Man or any other Creature effect or bring any thing to pass Three things must necessarily concur 1. The Essence or Being as in a Man his Soul 2. The Power or Faculty by which he works as Understanding Will or Strength 3. The action or operation it self whereby the effect is produced Now howsoever God the Supreme Agent by the reason of that eminency and simplicity of his Essence admits of no composition but Essence and Power are all one in him so God and Power are all one or the same the right hand of power Mat. 26.64 is the right hand of God Mar. 16.19 yet according to our apprehension of Gods working we cannot conceive any thing to be done by Him or Angel or Men without these Three which we collect thus 1. Nothing can act or work unless it be Being is
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
Prophet doth that Jerusalem is ruined and Judah is faln Esay 3. and that the God of Order is highly displeased with us 2. That the Orders and Degrees of Ministers in the Old Testament was not only of Divine Institution but also a lively resemblance of spiritual and heavenly things as Moses had a command from God to ordain all things according to the Pattern shewn to him in the mount Heb. 8.5 3. That the Orders and Degrees of Ministers in the New Testament mentioned and recommended by the Apostles seem both to represent the Divine Orders and Degrees among the Angels and to be of no inferiour Institution to that in the Law We read of three sorts of Ministers distinct in degrees one from another 1. There were inferiour Elders and Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain These were ministerial Levites of the lowest form 2. There were superintendent Bishops such as Timothy himself was at Ephesus and Titus in Creet These answer the Priests in the Old Testament and the Angels called Principalities and Powers 3. And there were higher than these superintendent Bishops who had power to ordain and set up the Bishops of the second Classis or Order and such were the Apostles themselves for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Tim. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sence Paul called Peter James and John those who were of the chief reputation and pillars Gal. 2.1 9. So that the name of Ecclesiastical Hierarchy is both memorable for Antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who sometimes have unworthily intruded themselves or have been by men by undue means advanced thereunto and arrogated honours to themselves I speak of the Orders and Degrees themselves found both in the Old and New Testament Those Orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 Eph. 4.11 12. We read of divers Orders whereof the first three Apostles Prophets and Evangelists are by some godly and judicions Divines made all one for whosoever is an Apostle or hath seen Jesus Christ in the Spirit by which then Paul asserts and approves his own Apostleship he must needs be a right Prophet and a true Evangelist The other two may be reduced to the other two subordinate sorts of Ministers Whereof our Lord said He that is great among you let him be your minister Matth. 20.26 Greatest among you shall be your servant Matth. 23.11 Great therefore and greatest there are among Christian Ministers but he that is greater and greatest hath the greatest burden What a speech was that of Paul 2 Cor. 12.15 I seek not yours but you and I will gladly spend and be spent for your souls Observ 4. That God doth use to speak unto the Angels as 2 Sam. 24.16 The Lord saith to the Angel that destroyed the people it is enough stay now thine hand The Lord hath his Spirits created for vengeance Ecclus 39.28 O that he would command his Angel to cease from punishing our Jerusalem He hath his slaughtering Angels one Angel slew 185000 Assyrians All the first born of Egypt by the way of the North Idolatry entred Ezechiel 8.5 by the same way the judgement came chap. 9.2 Ezechiel 9 1-4 before the destroying Angels go forth to make slaughter he gives command to one cloathed in Linnen to go through the midst of the City to set a mark upon the foreheads of the men that sigh and cry for all the abominations done in the midst thereof Rom. 5.12 Gen. 4.7 few of them vers 11. soon done Dan. 8.16 I heard a mans voice between the banks of Ulai which called and said Gabriel make this man understand the vision Revel 1. God sent and signified things that must shortly come to pass by his Angels unto his servant John Observ 5. Though Paul and other Prophets and Apostles are but of yesterday in comparison of the Angels and though with their bodies they live upon the earth yet they in many things know what God hath said or not said unto the Angels before their time 1. Because many of these things are written 2. Because God and the Angels themselves by the appointment of God oftentimes reveal such things unto them Thus Moses wrote of the Creation and all things recorded in the Pentateuch above 2000 years before he was born Act. 23.9 the Pharisees said of Paul If a Spirit or an Angel hath spoken unto him 3. There are some things which God could not speak to the Angels at any time as this in the Text Thou art my Son c. because these are not true of any but of Jesus Christ And he is God that cannot lye and therefore could not speak them to any created Angel that 's an honour peculiar unto the Son of God the great Angel of the Covenant Consol Are there so many kinds so many degrees of Angels what is that to me if I have but only one deputed unto me Though some be of that judgement that every man hath his own personal assisting Angel yet that hinders not but that an Army of Angels watch over thee if thou be one that makest the Lord thy refuge and habitation Psal 91.10 11 12. How many kinds how many degrees or orders soever there are yet they are all for the guard and preservation of the Saints For as there are certain Ministers deputed unto certain Churches as the Angel of the Church of Ephesus of Smyrna of Pergamus c. Revel 2. and 3. yet all are yours saith the Apostle 1 Cor. 3.2 So though there be divers kinds and degrees of Angels yet they are all ministring Spirits sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 Psal 68.18 The chariots of God are twenty thousand even thousands of angels and the Lord is in the midst of them as in the holy place of Sinai The Lord open our eyes as he opened the Prophets servants and we shall then see that there are more for us than there are against us Let it be ground of Exhortation unto us how many soever they are they are all ministring Spirits unto God ye angels of his that do his pleasure Psal 103.20 21. How much more ought we to be ministers and serviceable unto our God who pray Thy will be done in earth as it is in heaven 2. The honour of eternal Sonship is denyed unto the Angels In this first Testimony the Lord 1. Owns his Son Thou art my Son 2. The Lord gives a reason of this owning him This day have I begotten thee The Testimony is taken out of Psal 2. This Psalm was a Prophecie of Christ and principally if not solely meant of him
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the
next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that cometh unto me I will in no wise cast out So that Book which we call by the name of Ecclesiastes which is Solomons saith the Chaldee Paraphrast is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine which in the Hebrew is used for the Neuter Yea Christ himself who is the first born Son of God is often in Scripture understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom or wisdoms and according to the same similitude he is called Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. So when we read of him in the Old Testament under the name of Saviour or Salvation the Greek Interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Salutare in the Neuter according to which old Simeon in his nunc dimittis speaking unto the Father of Christ the Son Mine eyes saith he have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy salvation meaning Christ Thus also the Angel saith unto the Mother of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That holy thing that shall be born of thee or is born in thee shall be called the Son of God Luk. 1.35 And the Reason may be 1. partly because divine and spiritual things are not varied by Sexes as natural and bodily things are for in Christ there is neither Male nor Female Gal. 4. 2. Partly to comprehend more expresly all kinds sexes and conditions and states of men women old young rich poor Jew Gentile bond free be he what otherwise he can be a Saint of God is born of God And other places of Scripture agree hereunto so Rom. 9.26 They are called the children of God saith St. Paul to the Saints Gal. 3.26 and the children of light 1 Thess 5.5 that is of God 1 Joh. 1.5 and born of God 1 Joh. 2.29 and 3.9 I your father and you all my sons and daughters saith the Lord Almighty 2 Cor. 6. beside many the like places so that it will not be needfull to insist longer in the proof of so known and manifest a truth but rather to enquire into the causes of this spiritual birth which are considerable in regard of God and the Saints themselves 1. In regard of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem let us make man import that the whole Trinity was employed in the making of the greater and the lesser world Even so in the spiritual birth which as the Apostle intimates 2 Cor. 4.6 was typified by the Creation of the world all the persons of the Trinity are taken up These are the Creators which the Wise Man bids us Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the dayes of thy youth for the word is plural in the Original Eccles 12.1 The Makers of Israel Psal 149.2 for there also and elsewhere the word is plural Confer Job 35.10 Isa 54.5 For according to the Oeconomy and administration of these three Kingdoms observed by Irenaeus God the Father begets his spiritual sons and daughters for is not he thy Father that bought thee and hath not he made thee Deut. 32.6 And hiving promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my Father worketh hitherto saith the Son of him Joh. 5.17 Now the Son comes forth attended by these children born given and brought unto him of his Father and offering them again unto his Father saith St. Cyril with these words Behold I and the children which God hath given me Isai 8.18 which the Apostle quotes and applyes expresly unto God the Fathers bringing of those his children who are born of God unto his Son Hebr. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 for they grow up unto him in all things from new born babes 1 Pet. 2. unto perfect men Ephes 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a Man beget a man as the Philosopher speaks so God and his Minister beget the new Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods co-worker or workman together with God yea he is said to be the Father of those who are born of God and begotten by his Ministry For as wicked men are the Sons of Men and of the Devil for so in so many words the Sons of Eli were Sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews that he knew they were Abraham's Seed yet saith he ye are of your Father the Devil So on the contrary the children who are born of God are also the children born of the Minister for so St. Paul calls Onesmus Phil. 10. and Timothy his Sons 1 Cor. 4.15 and saith he begat all the Corinthians through the Gospel That 's the Seed out of which the Saints of God are begotten and born for they are not born again of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the operation of the Spirit of God Zach. 4.6 which moves upon this Seed in this new Creation and spiritual birth as once it moved upon the confused Seed of the world in the old Creation and like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions the new man in those who are born of God And as in the forming of an Embrio in the womb the first form is abolished and then another introduced and as we put out of the wax the old impression of the seal before we seal it anew so also in the forming of the New Man in those that are born of God the precedent form is wrought out of them and they wrought unto an inconformity with this world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 But are transformed by renewing of their mind Rom. 12.2 And as he who hath begotten them and called them is holy so are they holy also in all manner of conversation And these are the causes of this spiritual birth in regard of God 2. The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. By Faith in Christ we become born of God For as many as receive him to them he gives power to become the Sons of God even to them that believe on his Name who are born not of blood nor of the will of man but of God Joh. 1.12 13. so that the Saints are all the children of God by faith in Christ Jesus Galat. 3.26 Yea Faith in Christ is so necessary to the spiritual birth that these two phrases the Saints to be in the Faith and Christ the new birth to be in the Saints are taken
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and
drink he must come himself and drink otherwise he cannot have his thirst quenched this is of greater moment than perhaps we are aware of for commonly the Minister speaking of the Word and Spirit such discourse becomes familiar to him and he perswades himself that what he speaks hath a growth in him and proceeds from a Living Form and Principle in him whereas indeed it is oftentimes no more than an habit as of some Art which a man may have yet be no whit the better man The like may be said of many people who hear much of Divine Arguments and are prone to think that what they hear they have living in themselves whereas oftentimes their Lamp is out O how much better were it to seek and examine our selves impartially whether Christ and his Spirit be in us or no 1 Cor. 13.5 we find Luk. 2. that a clear light shined about the Shepherds and the Angels told them that Christ was born in the City of David and they heard a Choire of Angels singing Glory to God c. yet this did not satisfie the Shepherds till they went and came to the City of David where the Messiah was born The Light of the Law which is a Lamp and a Light shines clearly in the obedient lives of Gods people and the Doctrine of John Baptist the Angel Mat. 11. points us unto Christ but we are not satisfied until we come unto the true Messias himself into Bethlehem the City of David the house of the Living Bread the City of his Beloved until we be with him and he be Immanuel God with us and we be partakers of the Unction from the Holy One. 2. The Bridegroom came Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom For me to speak the same things to you to me indeed it is not grievous but for you it 's safe Phil. 3.1 And because it is safe for us and should be so our Lord spends so much time upon this Argument and with so great varieties of expressions throughout this Chapter and a great part of the former Let me remind you therefore that the coming of our Lord is either Universal when every eye shall see him Rev. 1. or more particular both in regard of several Churches and Persons and there is no doubt but the particular Coming is here meant and not only the general For the Apodosis or Reddition to this Parable is in vers 13. directed to the then present Auditors of our Lords Doctrine as well as to succeeding Churches Watch ye therefore c. Hence we may observe the main object of our hopes and expectations The Coming of the Lord Jesus Christ Hence also may be reproved desperate men men without hope who look for no better thing Esay 33.2 O Lord be thou gracious unto us we have waited for thee be thou their Arm every morning our Salvation also in the time of trouble 3. While the foolish Virgins went to buy their Oyl the Bridegroom came These words contain the most doleful and miserable surprize of the foolish Virgins who then went to buy when the Bridegroom came Note hence how dangerously unseasonable even one of the best actions may be how good is it yea how necessary to get the Oyl of the Holy Spirit Buy Wisdom buy Vnderstanding Prov. 4.5 6 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and we turn it so Prov. 23.23 Buy the Truth and sell it not And these Virgins now traded for the goodly Pearl they now sought the treasure hid in the field they now went to buy the Holy Vnction and what was amiss now in this their good action but only their unseasonableness How much more unseasonable is it to spend our precious time in actions of indifferent nature lawful in themselves though not seasonable at all times Let us here take timely notice of others misery for the prevention of our own the foolish Virgins all their time pleased themselves with a false Unction an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contrary anointing a contrary teaching such our Lord tells us shall come even false Christs and shall deceive many They all their time pleased themselves in following false lights of their own knowledge falsly so called and the light that is in them is darkness Yet much more dangerously unseasonable are all sinful actions as St. Peter taxes those who count it pleasure to riot in the day time 2 Pet. 2.13 if otherwise lawful actions because unseasonable prove dangerous if pious and good works be fruitless and unprofitable to those who perform them because unseasonable how much more unseasonable and unlawful are actions in their own nature sinful Mat. 24. Note hence how precious our time is in this world so that not only upon the well or ill spending of it in good or evil actions but even upon our seasonable or unseasonable spending of our time in what is good depends our everlasting happiness or misery Let us be exhorted then to buy this best of all Commodities the unum necessarium the Spirit of God Psal 112. when we buy other necessaries we must part with a valuable price and that we part with is lost as to us but in this commodity of all things invaluable without price yet great gain be we further exhorted to buy this Oyl seasonably furnish and trim our Lamps betimes that our Lamps may be burning when the Bridegroom shall appear 2 Pet. 3. 4. They who were ready went in with him to the Marriage Here we must enquire what is meant 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. By going in 3. What it is to be ready The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Marriage of the Bride with the Bridegroom but also the Marriage Feast Mat. 22.2 and Luk. 14.8 and also the place where the Feast is kept the word may be used largely here Mat. 22. the state of bliss and happiness the Kingdom of God is signified by this Marriage for wherein consists the Kingdom of God but in Righteousness Peace and Joy in the Holy Ghost according to which the great King hath his Three Royal Cities 1. Sedech which is Righteousness 2. Salem which is Peace of both which Melchisedech was King Heb. 7. 3. Shushan i. e. Joy of which the 45th Psal 13 14 15. The enjoyment of Eternal Life and the Kingdom of God is here expressed by entrance into these as may appear Psal 69.27 Add iniquity unto their iniquity and let them not come into thy Righteousness into Peace Isa 57.2 He shall enter into Peace they shall rest in their beds each one walking in his uprightness into Joy Mat. 25.21 His Lord said unto him well done thou good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord. 3. They who were ready to enter in c. went in c. the word we here turn ready is 〈◊〉 〈◊〉 〈◊〉
yet are upon us Besides the Lord hath lately given us manifold signs from heaven forewarning us of these very times He testifies his great mercy to us as he did also to the old world before he sent the universal deluge Observ 2. As Righteousness is the most seasonable theme for the Preacher so of all other the most fit for the eighth preacher for him and them who preach in the time and nearest to the time of the deluge the overflowing scourge Observ 3. It is the most seasonable lesson that Preacher and People can learn When thy judgements are in the earth the inhabitants of the world shall learn righteousness Esay 26. Observ 4. Jesus Christ the true Noah is the eighth preacher of righteousness wherein he agrees with his type but as the truth in other things so in this also much exceeds the Type Noah and others can but preach righteousness to the ear and to the heart as the Prophets are commanded Esay 40.1 2. but they cannot incline and bow the heart or work that righteousness in man to whom they preach it But the Lord Jesus Christ the great Preacher of Righteousness is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifieth the heart and works his righteousness in us Esay 26. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch of righteousness or rather the young tender shoot sprout or twig or plant of righteousness of God the Fathers planting in us So he is called Jer. 23.5 though we turn it a branch improperly which the Chaldy Paraph. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucker Esay 53.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 11.1 Chald. Paraph. again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this groweth in us See Notes on Jer. 23.5 Jesus Christ the true Noah is the eighth Preacher of Righteousness that we may the better understand this we must know that there have been from the beginning eight manifestations of the Deity 1. To Adam whom the Lord made a kind of visible God upon earth adorning him with his image in Wisdom Righteousness and Holiness 2. A second manifestation of the Deity was to the eight preachers of Righteousness especially to Noah God requiring by them his Righteousness and coming forth then out of his place to judge the world with Righteousness 3. A third manifestation of the Deity was unto Abraham Isaac and Jacob to whom God often appeared and made a Covenant with Abraham and confirmed it by Circumcision the seal of Righteousness by Faith 4. A fourth was unto Moses Aaron and Josuah to whom he made known his Laws his Statutes and Judgements by which he required his Righteousness of the people 5. A fifth manifestation of God was unto Samuel to David Solomon and the Prophets who testified in their several ages the Righteousness of God unto the people so that the righteousness of God was witnessed by the Law and the Prophets 6. A sixth was to Zorobabel Haggy Zachary and Malachy by whom the Lord brought his people out of the confused Babel and required of them his Righteousness 7. The seventh was made unto the Lord Jesus Christ manifested in the flesh who himself is the Righteousness of God 1 Cor. 1. 8. The eighth and last manifestation of the Deity is in these last days of the Spirit which the Lord Jesus Christ promiseth Joh. 14.16 17 18. and promiseth himself to be with them to the end of the world This is the Comforter which was given in the days of Pentecost Act. 2. The inward Teacher and Preacher Joh. 16.13 Joh. 2.27 The Reason why the true Noah the Lord Jesus Christ is the eighth preacher of righteousness will appear from the consideration 1. Of the object subject or argument of his Preaching 2. The number of eight 3. The consideration of the eighth Preacher himself 1. The object subject and argument of the true Noah's preaching is Righteousness which is 1. Sometimes taken for the whole Kingdom of God it self Psal 24.5 He shall receive the blessing and righteousness And Psal 69.27 which Christ preached Luk. 4.43 and commanded Luk. 9.2 2. Sometimes it is taken for a part of it as Rom. 14.17 The effect of righteousness is peace peace is taken also 1. Sometimes for the whole Kingdom Esay 57.2 These shall enter into peace 2. Sometimes for a part of it as Rom. 14.17 which the Apostle preached in Christ's name Act. 10.3 6. 3. Joy is either taken for the whole kingdom as Matth. 25.21 23. Enter thou into the joy of the Lord Or else 2. It is taken for the third part of the Kingdom which ariseth from righteousness and peace Rom. 14.2 Macrobius out of the principles of Pythagoras and Plato tells us that octonarius is numerus plenus and that fulness propriè nisi divinis rebus supernisque non convenit such a full number is the number of eight The number of eight is numerus justitiae the number of justice and righteousness And the reason is because it consists of parts which are pariter pares and may be resolved into equal parts This number makes a solid body which they call Tessera or cubus a four-quare which is the figure of the heavenly City and Kingdom Rev. 21.16 Hence it will appear why Righteousness must dwell in the heavenly Kingdom 2 Pet. 3.13 It is adequately and properly here as locatum in proprio loco Esay 2.62 Matth. 13.43 The righteous shall shine in the kingdom of their Father and 25.46 The righteous go into eternal life and not the unrighteous 1 Cor. 6.9 But as eight is numerus justitiae the Diapason so the Kingdom with which it holds proportion makes a disdiapason the more excellent harmony when as it was in the beginning it is now and shall be for ever as Diapason makes but one and the same sound even Jesus Christ in the beginnings yesterday to day and for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 3. The true Noah is not only a just man but the just One. He is the righteousness He is Melchizedech Heb. 2.7 It is his work to destroy the spirit of errour the spirit of Antichrist Esay 11.4 5. The spiritual wickedness Ephes 6. 2 Thess 2.7 8. the wicked one Ezech. 28.19 This is the eighth and last beast yet of the seven Revel 17.11 The spiritual and inward Antichrist which is of the seven unclean spirits Matth. 12.45 Such was Adonizedeck to Josuah 10.3 he is in all the seven as his members and subjects over which he is the head Job 18.15 Thus Christ himself opposite unto Antichrist is he that is Jehovah Exod. 3.14 Rev. 1.8 He who is the eighth and hath the seven Rev. 3.1 of whom he is head Esay 11.2 Thus as God left not himself without witness but sent his Son in the days of his flesh to Preach Righteousness unto the Church of the Jews Luk. 19.41 42. So neither now doth he leave himself without witness in the days of his spirit but gives warning of the overflowing scourge by
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must