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
specially to imply that he is that Son of man spoken of in Dan. 7.13 He is figured also by Ezechiel whose Name signifieth the Power of God as Christ is called 1 Cor. 1.24 This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man To speak a word against the Son of Man is all one with blaspheming of him and therefore what vers 31. is blasphemy that vers 32. is a word spoken against the Son of Man Such were those opprobrious speeches Mat. 11.19 Luk. 7.34 and other the like contradictions of sinners against him Heb. 12. Such Blasphemies as these against the Son of Man He himself promiseth forgiveness of them yea he prayeth the Father to forgive them Luk. 23.34 Reason Where we have the reason of his forgiveness their ignorance of him 1 Cor. 2.8 1 Tim. 1.13 He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.8 Homo homini quid praestat while in the likeness of Man they saw nothing Divine in him Doubt If all sin yea and blasphemy against the Son of man be forgven then what need repentance faith obedience Remission and forgiveness of sins is promised unto no other nor upon other terms than such as repent believe and obey the Gospel A great King redeems a multitude of Captives suppose out of the hand of the Turks he payeth the prize of their Redeption howbeit no man partakes of this benefit but he only who shall leave his slavish condition and live according to the Princes Laws Our Lord Jesus the King of Saints hath paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransom for sin and hath redeemed mankind but who are capable of this Redemption but such as repent and forsake their sins Luk. 1.74 75. 2 Cor. 5.14.15 Obser 1. If the Lord Jesus Christ so forgive every one who speaks against him how much more ought we to forgive one another It 's the Apostles argument Col. 3.13 Obser 2. Here is then a door of hope opened unto the blaspheming Jewes who reproach the Lord Jesus and the Church of Christ as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like condition were those whom St. Paul saith he caused to blaspheme Acts 26.11 Such were they who in the first times were moved by fear of imminent and cruel death to deny Christ whereof Pliny writes to Trajan Obser 3. Note here the true Jubilee whereof mention is made Levit. 25. when vers 9. the Trumpet of Jubilee or loud of sound Marg. must sound throughout the Land This is to be on the day of the atonement Levit. 16. when the Goat is slain and the High Priest anoints the holy place vers 16. when the scape Goat is sent into the wilderness Who is that High Priest who enters into the holiest of all and obtains eternal redemption for us but Christ himself Heb. 9 8-16 And who is he that must anoint the Most Holy but the Messias Dan. 9.24 And who is that scape Goat but even Christ himself who was made sin for us who carries away the sins of men therefore that Goat is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat of demission Obser 4. Whosoever speaks against the holy Ghost it shall not be forgiven him What it is to speak against the holy Ghost ye heard before in part But these words differ much from those before though according to our last Translation they seem to be the very same Those words are blasphemy of the Spirit or against the Spirit these are speaking a word against or blaspheming the holy Spirit In the former there is no mention of holy in these there is Now howsoever it be true that the Spirit of God is holy and accordingly it may be called holy in all the operations of it yet because one and the same Spirit is made known to us under different names in different dispensations as under the dispensation of the Father it 's a spirit of fear and a spirit of fear and bondage Rom. 8. under the Gospel and dispensation of the Spirit it 's a Spirit of Holiness Rom. 1. and called an Holy Spirit The Lord accordingly speaking of the first dispensation added not Holy but of the third he calls it the Holy Spirit Whence we learn a two-fold Blasphemy against the Spirit of God or rather two different degrees of Blasphemy against the holy Ghost The first is the malicious opposing and contradicting of the Spirit evidencing it self in the operations of it though these often are inferiour dispensations such was the blasphemy of the Spirit here when they saw and acknowledged inwardly the miraculous works of Christ to be such as could not be wrought by man nor by any other than God himself yet they not only not confess this their knowledge but obstinately hold it in unrighteousness yea ascribe the great works of Almighty God unto the Devil yea the worst and Prince of Devils 2. There is another degree of sin against the holy Spirit of God when men have made great proficiency and have attained unto a very great growth in Christ Heb. 6. They who so blaspheme and speak evil of the holy Spirit they shall not be forgiven Thus when Pharaoh knew it was the finger of God Exod. 8.19 the Chaldee this plague is from God yet hardened his heart God afterward so infatuated him that he never repented him Heb. 3.9 10. And such was the sin of these men they saw and were convinced that Christ by the finger of God cast out Devils yet they said This man casts out Devils by Beelzebub the Prince of Devils Reason Why shall not blasphemy or speaking against the holy Ghost be forgiven unto men The reason of this is from consideration of the clearest Divine Light manifested in the second Dispensation this is that condemnation Joh. 3.2 Also from the greatest power of God put forth by Christ in the Spirit 2 Tim. 1.7 The clearest Divine Light cannot be unknown therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain Therefore St. John 1 Joh. 1.1 When therefore such an evidence of Divine Light and Power is vouchsafed unto men yet men shut their eyes against it and oppose the Light then men commit this unpardonable sin 2. In regard of the Blasphemer or him who speaks against the holy Spirit his sin is deeply aggravated for whereas the sin by how much the more voluntary it is and overcomes more impediments by so much it is the greater sin The Blasphemy against the holy Spirit must needs be a most heinous sin 1. Because herein the sinner declares himself most wilfull and rebellious against the Light whereof he is convinced And because that Light is accompanied with proportionable power the Blasphemer breaks through all hinderances and sins against the Light The tongue was made to glorifie God Therefore David calls it his Glory How great a sin therefore is it to abuse so noble an Instrument as herewithal to blaspheme the most High God
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
exhorted to let these old things pass away to put off these old rags that we may be new clad that all may become new in us The Motives to enforce this duty might be many I shall name only such as I conceive most forcible and they are these 1. Our Love to the New Christian life 2. Our desire of increase of knowledge 3. Our desire of assurance of Faith 4. Our hope of prosperous success in our affairs 1. Our Love to the new Christian life which if we truly love we will hate and part withall things contrary thereunto Cleombrotus having read in Plato that excellent state of the Soul separated from the body was impatient of any longer stay in the body but leaped into the Sea and drown'd himself that he might the sooner obtain that good he hoped for But Beloved we perswade not men to destroy no nor hurt themselves that they may attain unto the new the blessed life no let the Papists meagre and scourge themselves as they do in Lent But do thy self no harm saith Paul to the Jaylor that would have slain himself Act. 16. That we may obtain this new life we must not part with our natural but our old our sinful life 'T is like the casting out of the unclean Devil The Devil threw the man down that was possessed but hurt him not saith St. Luk 4. And so our Apostle we are cast down saith he but not destroyed as dying and bebold we live as parting with the old life and cloathed with the new for this love of Christ who is our life constraineth us that we thus judge that if one dyed for all then were all dead and that he dyed for all that they who live should not henceforth live unto themselves but unto him who dyed and rose again 2 Cor. 5.14 15. As therefore we love the new Life let us dye unto the old That 's the first 2. As we desire increase of knowledge for indeed there is no true understanding of Divine Truth unless first we suffer these old things to pass away So Daniel confesseth Dan. 4.13 We made not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth confer Rom. 12.2 Psal 53.4 3. As we desire assurance of Faith For if we believe that we shall live with Christ we must first believe that we must dye with him Thus our Apostle Rom. 6.8 If we be dead with Christ we believe also that we shall live with him and Chap. 8. of that Epistle vers 13. If we by the Spirit do mortifie the deeds of the body we shall live And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a saying of faith our precious Faith for so truly to believe will cost us our life our sinful life If we dye with him we shall also live with him we shall also reign with him 2 Tim. 2.11 12. 4. As we hope to perform any duty with Gods acceptance as we hope to obtain any new Grace and Mercy of God First go and be reconciled to thy brother first do away the old hatred as the Prophet calls it and then come and offer thy gift Matth. 5.24 First pluck out the beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Matth. 7.5 No hope of new Mercy otherwise First we must forgive them that trespass against us and then we may hope that God will forgive us our trespasses No hope otherwise of any blessing from God upon our designs When the Israelites were smitten before the men of Ai and Josuah enquired of the Lord what the reason might be The Lord answers him Jos 7.13 There is an accursed thing in the midst of thee Thou canst not stand before thine enemies until ye take away the accursed thing from among you The Lords answer is as true if applyed to any one of us When we would enquire of the Lord what the cause might be that we want good success in our affairs when God blesseth not our endeavours in any kind we need not look for a Reason without us There is an accursed old thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you So LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts your minds your spirits your thoughts So the LXX often render that word 'Till that accursed old thing whatever it is and whatever that is every one of us best knows for every one knows the plague of his own heart saith Solomon 1 King 8.38 till that accursed old thing be taken away from the midst of thee hope not for any blessing upon any thine affairs or designs hope not for any mercy hope not that any thing will become new in thee But 2. When these old things shall be passed away then behold all things shall become new That 's the second Point which I shall soon finish and so end this Text. 1. When the Ceremonial old things shall pass away Behold all things shall become new This as befits the Word of God hath two edges and strikes at two extreams 1. It reproves those who please themselves extreamly that they have no Ceremonies and yet they have no new thing that 's better neither Spirit nor Truth nor Life they thank God that they are not superstitious when they dishonour God in that they are hypocritical or prophane I hope it is not the condition of any one of us 2. Others it reproves who dote upon the old Ceremonial shadows in the new clear day of the Gospel yea who esteem them above the Truth it self it is the fault not only of those who are popishly affected but of some in all Sects I shall tell you a plain and homely but a very fit similitude A Nut is cracked and the shells fly one piece one way another another every one pretends to look after the kernel and one leads his followers this way another that way one saith here it is another there it is one saith lo here is Christ another saith lo there one saith he is in this Congregation another saith no he is in that and why here and why there and why there and not here Oh because here one sits while another stands there there one kneels while another sits here O Beloved in the Lord what are these but meer shells and no better is there more self-denial here than there is there more meekness more gentleness more faith more virtue more knowledge more temperance is there more patience here than there Is there more godliness is there more brotherly kindness is there more charity is there more mercy is there more long-suffering is there more righteousness is there more holiness is there more obedience c These these and such as these are the new things these are the kernel and these lie still in the midst and are neglected and few regard them but run after the shells and husks
1.18 The only begotten Son hath declared his Father Whether do we believe the Father testifying of the Son Joh. 20.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. These are the last dayes 2. In these last dayes God spake unto us by his Son 1. A day in Scripture is either strictly taken and that for the time while the light shineth so are there not twelve hours in the day Joh. 11.9 and so light is taken for day See 1 Cor. 5.13 which we call an Artificial day Or 2. that which we call a Natural day consisting of day and night St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.25 we have both together Cen. 1.5 3. Sometime dayes in the Plural are taken for a year thus in the end of dayes i. e. the end of the year Gen. 4.3 When Cain and Abel sacrificed as it was afterward a custome among the Gentiles saith Aristotle Ethic. 8. so Levit. 25.29 And thus the revolution of the year Exod. 34.22 is the revolution of dayes 1 Sam. 1.20 Hence also it is that in the Prophets a day is taken for a year Ezec. 4.6 according to which Apoc. 11 2-11 and other places are to be understood but most usually by day and dayes we understand time and times thus the last dayes Gen. 49.1 and Isai 2.2 and elsewhere are the last times 1 Pet. 1.20 And so to be understood in the Text. Now that these are the last times you may understand that the whole tract of time from the beginning of the world to the end of it may be divided generally into two times or ages one of promise the other of performance or fulfilling of the promises and this latter at the time when Christ was sent into the flesh and therefore we find so often in Matthew ut impleretur This time is called the end of the world Hebr. 9.26 And certain it is that St. Peter calls those times wherein Christ began to accomplish the promise of the Father made Joel 2.28 29. the last times as indeed they are Act. 2. These last dayes are pointed at by the Prophets by these words in those dayes the dayes that are to come in the latter dayes and the like phrases we read here and there in the Prophets 1. The Reason why these are the last times may appear from the Divine Ordination both according to his first pattern in the Creation and according to his Providence in the government of the World the whole space and continuance of the World from the beginning until the consummation of all things was figured by the seven first days of the Creation whereof the five first are now spent and the sixth and seventh now in spending For howsoever the Apostle called those the last days wherein he wrote yet he speaks also of later days which were to come after his time 1 Tim. 4.1 2 3. and 2 Tim. 3 1-5 2. A second Reason may be taken from Gods Providence in governing the world for whereas God intended to bring a threefold judgement over the world The first by Water whereby he put an end to the first age and brought a floud upon the ungodly The second by the powerful preaching and sufferings of Christ whereby he overcame Sathans world who is the prince of the air and rules in the children of disobedience Joh. 12.31 Heb. 2.14 by which the second age of the world was at an end from whence the third and last age of the world was to begin as Joel 2.28 Act. 2.17 18. This age is to continue until the third and last judgement pass over the world 2 Pet. 3.10.11 So that the Apostle calls these the last days not only in regard of the ages before passed and gone but in respect of the future and the worlds end for after these days time shall be no more but endless eternity Apoc. 10.6 Observ 1. That the space and continuance of the world being described not by ages but by days is but a short space in the whole only the term of a few days in comparison of eternity à parte post or à parte ante And what is our life then a span long What is our life Jam. So Jacob said Gen. Few and evil c. every one of us hath a share of these few days and wherefore are they given not to spend in mirth nor in contention not in feasting and jollity but Ephes 4.21 22. as the truth is in Jesus O Beloved let us husband that time we have well Ab hoc momento dependet aeternitas Observ 2. If the Apostles call'd their times the last days how much more may we call ours the last and worst of days who are faln into the very lasts days of the world and the very dregs of time because the symptoms of the last times are upon us The vices and sins of the last times I beseech you see the Characters of the last days 1 Tim. 4.1 2 3. The spirit speaks expresly that in the latter times some shall depart from the faith Some that implys but a few Some 1 Cor. 10.8 Numb 25.9 Those that dyed in the plague were twenty four thousand Some 1 Cor. 10.9 Numb 21.6 Much people of Israel dyed 1 Cor. 10.10 Some Numb 14.29 All their carcases fell in the wilderness who were numbred from twenty years old and upward six hundred thousand men Object There is not a Church upon earth hath these Characters of the last times except only that of Rome 'T is happy then for us that we have none of these Characters of the last days upon us Prov. 23.20 Answ 'T were happy indeed if we had not but let any indifferent man judge whether we have or no 2 Tim. 3.1 1. Lovers of their own selves from this Fountain of self-love issueth covetousness where men desire all things for themselves and when they have what they would grow insolent boasters proud of their own supposed excellency c. to the end 2. 2 Tim. 4.3 The time will come when they will not endure sound doctrine 3. 2 Pet. 2.1 Denying the Lord that bought them in their works they deny him Tit. 1.16 How do we deny him He calls to us to be humble and meek Matth. 11. We are proud and insolent boasters He calls upon us not to deny him but to deny our selves take up our cross daily and follow him our selves What are our selves our affections and lusts Gal. 5.24 take up our cross What 's our Cross The patience of Jesus Apoc. 1.9 The suffering with him that we may be glorified with him In this especially we approve our selves Christ's Disciples and followers 1 Pet. 2.19 and 1 Pet. 4.1 As we are to follow him in his suffering so in his doing He went about doing good was subject to principalities and powers paid tribute was a servant of men Rom. 13. Even for conscience sake 1 Joh. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists Our thoughts are carryed now as far as Rome but because there