sence seeing so good use may be made of it for the levelling the Lords way and making it plain and even As God according to his ordinary power in nature so in his kingdom of grace he suffers nothing to be empty but stayes till it be empty and then he fills it The Lord killeth and maketh alive he bringeth down to the grave and bringeth up the Lord maketh poor and maketh rich he brings low and he lifteth up he raiseth the poor out of the dust and lifteth up the beggar from the dunghil to set him among the Princes and makes them inherit the throne of Glory for the pillars of the earth are the Lords and he hath set the world upon them The Chaldee turns all in the future as to be fulfilled at the coming of Christ such low such poor dejected abased ones the Lord invites unto himself Come unto me all ye that labour and are heavy laden and I will give you rest The low dejected empty estate is the seat of God so himself saith Isa 57.14 there 's Selah lift up your dejected spirits Cast up cast up take away the stumbling block out of the way of my people why for thus saith the high and lofty one who inhabiteth eternity and whose name is holy I inhabit height and holiness where is that Even in the low contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones 2. Prepare the way of the Lord i. e. level it and make it plain This sence the Prophet may seem most to aim at Isa 40.3 and 4. and St. Luk. 3.5 Prepare the way of the Lord how Every valley shall be exalted and every mountain and hill shall be made low the Lord by John Baptist's doctrine doth both he fills up the pits of despair and casts down the mountains of presumption this is the Lords property Job 40.12 13. he levels the way of the Lord for in his hand or power are the deep places of the earth and the heights of the hills are his also Psal 95.4 This doctrine is the fire that goeth before the Lord and burns up his enemies on every side so that the high hills melt like wax at the presence of the Lord Psal 97.5 and every valley is filled and every mountain and hill is brought low Luk. 3.5 Observe then 1. We are altogether in extreams until John the Baptist prepare the Lords way in us we are either 1. high-minded proud and presumptuous or 2. much dejected and cast down by despair It is the Devils practise in the wilderness thus he dealt with the Israelites first he is a lying spirit in the mouth of the Spies who brought an evil report of the good land Numb 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed and despairing ever to come into the Holy Land consult of returning into Aegypt whereupon when the false witnesses died of the plague vers 37. he made many of them presumptuous so that they would conquer the Holy Land by their own strength Thus he dealt with our Saviour in the Wilderness when he had fasted forty dayes and forty nights and was now hungry the devil tryed whether he could deject him and bring him to despair of Gods help Thou seest God hath forsaken thee provide therefore for thy self turn stones into bread When he could not prevail that way he tempts him to presumption God will provide for thee a guard of Angels cast thy self down headlong Thus I fear he deals with many poor souls at this day by reason of the imminent evils like to fall upon us by suggesting heathenish thoughts unto us What shall we eat and what shall we drink c. but we may learn of our Lord to answer him That man lives not by bread only but by every word that proceeds out of the mouth of God Confine not God to this or that means of thy life if he give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-substantial bread He will give thee what else he thinks fit for thee if our Lord thought not fit to work a Miracle to help himself he will not allow thee to steal cheat plunder c. to maintain thy self Thus he dealt with Peter suggested high thoughts into him of his own strength he would die with his Lord and then he would rescue his Lord drew his sword but our Lord levels his high spirit put up thy sword again into his place all they that take the sword shall perish with the sword Matth. 26.52 when he could not prevail that way he hoped to have sunk him by despair when he had denied his Lord. As the Eagle in the Fable having gotten a Shell-fish which she carried up to the Clouds and could not break there with her talons cast it down upon the rocks and brake it John by his doctrine brought in equality among men so that the brother of low degree rejoyceth that he is exalted and the rich and man of high degree rejoyceth that he is made low Jam. 1.9 see the truth of this Luk. 3.11 he levels the people Let him that is rich part of his superfluities to his poor brother He that hath two coats let him impart to him that hath none for what doth it profit my brethren if a man say that he hath faith and hath not works can faith save him If a brother or sister be naked and destitute of daily food what doth it profit we are called to be profitable unto men And this is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works these things are good and profitable unto men We have had a great deal of idle and dead faith and contemplation or rather imaginary Divinity come into the world of late foolish questions and contentions and strivings about words those are unprofitable and vain Tit. 3.8 9. Thus he taught equity to the Publicans to exact no more than that was appointed Luk. 3.13 he taught equity to the Soldiers vers 14. do violence to no man a strange Precept to sword-men in our dayes whose rule rather is that which the Wise Man tells us of Wisd 2.11 Let our strength be the law of justice or do no more injury than ye are able to do Again they must accuse no man falsly they must not vent their spleen by reproaching men as malignants and they must be content with their wages they ought not to plunder or spoile men of their honest labours Thus John the Baptist levels the Lords way and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either 1. Strata via a way beaten down or 2. Elata via a way raised up which I understand to be meant by the word Selah which meets us often in the Psalms and signifieth according to divers Originals or divers places where we find it either 1. A listing up of the dejected soul or
men I pray ye what were the last Translators were they not men yes and worthy men some of them Martyrs but I pray you in whether of the Two is the more danger of resolving all into the Authority of men When we confine our selves to one which may nay doth err or fall short of truth in more than one place or in humility obedience and prayer unto the God of Wisdom to search the harmony and agreement of the Scripture with it self which is the best way of understanding it and to examine our own Ancient Translations as also other of the Reformed Churches abroad and to beseech the only wise God for the guidance of his spirit which may lead us into all Truth And truly Beloved I am not ashamed to tell you that this is my way of opening the Word of God The Reason why our Lord thus prospered with Wisdom may be considered in regard 1. Of the principle of wisdom in himself 2. Of the objects of it 1. The Principle of Wisdom in himself is no other than the spirit of Wisdom and Vnderstanding which the Lord promised should be upon him There shall come forth a Rod out of the stem of Jesse and a branch shall grow out of his Roots and the spirit of the Lord shall rest upon him the spirit of Wisdom and Vnderstanding c. and this spirit shall make him of quick understanding in the fear of the Lord Esay 11.1 2 3. and unto him God the Father gives not his spirit by measure Joh. 3.34 2. In regard of the objects exceeding various full of contingency and doubtful events the same spirit of Wisdom is a spirit of Counsel Esay 11.2 whereby every purpose is established as a ship by the ballast Prov. 20.18 And this spirit of Wisdom and Counsel knows all the reasonings of men goes through all understandings and however doubtful and contingent things may be in themselves yet they are seen and certain unto the spirit of wisdom Qui attingit à fine usque ad finem fortiter disponit omnia suaviter He reacheth from one end unto another mightily and disposeth and ordereth all things sweetly saith the wise man Observe then the transcendent wisdom of the King Christ surpassing all other wisdom in the world he prospereth with wisdom It is an excellent Rule Sapientis est in Consilio fortunam semper habere a wise man must in all his deliberations consider what may happen He must never intangle himself so in his plots never shut up himself so that if the worst come to the worst he may have a window to leap out at See a notable Example of this Mat. 22. Luk. 20.20 The Pharisees and Herodians hoped to have intangled him with a dilemma and so have either betrayed him to the Power and Authority of the Governour or else made him odious unto the people for should he answer that they should not pay Tribute they had their end then Pilate and Herod would both agree he was an enemy to Caesar if he should answer that they should pay Tribute they had their end too for then they would betray him to the fury of the people which was most what of Judas Gaulonites his Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God alone is the Ruler and Lord of his People so that it was unlawful for them to acknowledge any external power of men over them which was not of their Brethren This was the cause of Jeremiah's troubles while he perswaded the Jews to yield to Nebuchadnezzar And there was not any mischief which befell the Jews whereof this Opinion was not the cause as Josephus observes so that it appears to have been a most treacherous question and that the rather because propounded by seeming Religious and Holy Men who came as it were to be resolved by him in a Case of Conscience Totius injustitiae nulla capitalior est quà m eorum qui tum cùm maximè fallunt id agunt ut viri boni videantur Observe then the wisdom he calls for a Roman penny whereon the Image and superscription of Caesar was which testified that Caesar was the Governour of Judea and while they used his Coyn they themselves tacitely acknowledged as much for as making Laws so Coyning Money these are peculiar to the Chief Governour Render therefore saith he unto Caesar the things which are Caesars To pay Tribute unto Caesar involves nothing contrary unto Gods Law If Caesar or any other Power prescribe any thing contrary to God's Law we must obey God rather than man so wisely our Lord escaped their treachery in common passing between both inconveniencies as when they would have cast him down headlong Luk. 4.30 he passed through the midst of them and went his way and withall left a sting behind him in their Consciences who under a glorious pretense of Piety and Holiness contended for subjection to worldly Governours and mean time violated their Oath towards God And as his wisdom was seen in defense of himself so of his true and faithful Subjects against all the subtil and malicious policy of worldly men for howsoever it be true that even worldly wisdom excells folly as far as light excells darkness while it contains it self within the bounds of it yet when it deviseth any thing against Christ and his Church it proves but madness and folly as a quick-sighted man may see far and not hurt his sight whiles he bounds it within his sphere and kenning but when he darts his sight against the Sun-beams or if he will look upon the Sun in his strength he may endanger the loss of his eyes So many the most wise and politick men see far in worldly businesses but if they plot against the Sun of Righteousness their wisdom will be turned into foolishness What mischievous plots used Pharoah against the Lord and his People but Exod. 1.9 10. the people increased Let us saith he deal wisely with them this he attempted to do two most mischievous wayes by abasing their Spirits and by murdering all the Males that should be born but as they afflicted them so they multiplied The Lord threatned to cut off from Ahab all his Posterity but Ahab hoped to elude that menace and to leave behind him a numerous Issue seventy Children whom he took care that they should be brought up and fitted for Government 2 Kings 10. but what followed but the ruine of him and his house What a plot had Herod upon Christ the new born King whom that he might not fail to kill he caused all Children of two years old and under to be put to death yea lest his own Son should be he he spared not him But later Examples there are and more proper to us What stratagems have there been and yet are used by that Ecclesia Malignantium against Christ and his Church in this and the neighbouring Kingdoms yet their plots hitherto blessed be God have been discovered and partly defeated why There is neither wisdom nor understanding
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
Spirit of God that they would labour for it Are there not some that have not so much as heard whether there be an Holy Ghost Motives 1. From the excellent effect of it 1. Spiritus ipse docet the Spirit it self teacheth 2. Besides it is Sanctificationis adoptionis spiritus the spirit of sanctification and adoption 2. From the necessity of it Rom. 8.9 He that hath not the spirit of Christ is none of his All the vessels of the Tabernacle must be anointed with oyl 3. Were there such a drought as in Eliah's time 1 King 17. we would be sensible of it Examples Psal 42.1 and 143.6 As the Hart panteth after the water-brooks Notes or Marks of the Spirit 1. He that hath the Spirit is not sensual Jude v. 19. If we live in the Spirit let us walk in the Spirit Gal. 5.25 2. Gal. 5.22 They have the fruits of the Spirit they propend not to their own wisdom scientia inflat they purge out the old leaven who would put precious liquor into a stinking vessel or what wise Huswife drink into a musty cask Means To enjoy it 1. hearken to the whisperings of it 1 King 19. 2. Pray for the Spirit Luk. 11.13 confirmed by the comparison of God with an evil man But he must be a child of God that prays for the Spirit otherwise if he be full of all wickedness he is a Son of the Devil Exhort 2. To those that have some measure of the Spirit that they would labour for a greater measure Are there not many who walk in a latitude and think they have enough of the Spirit already like the false Prophets speech to Michaiah and Hananiah to Jer. 28.1 2. 1. Because a man may believe and yet want the full measure of the Spirit Joh. 7.39 Ephes 1.13 Act. 5.32 and 10.43 44. and wanting that measure may be none of Christs Rom. 8.9 that 's properly called Christ's Spirit 2. It is to become more and more like unto God Ahabs Prophets no question thought themselves to be full of the Spirit because they gave heed to Spirits of errour 1 Tim. 4.1 Empty vessels ye know sound most when they that are full are silent and the shallow rivulets make a greater noise than the deep and fullest streams Shall we try these great professors of the Spirit by some signs 1. They fast they pray they receive the Sacrament they hear many a Sermon and repeat it this is the cracking of a vain-glorious Pharisee 2. They have the means This is a fulness but so as a bladder is full but of wind this knowledge puffeth up it satisfieth not But how we may be filled with the Spirit may be considered in Analogie to a thing to be filled Something is required in the thing to be filled and filling 1. In the thing to be filled is emptiness the widow must bring vessels empty vessels for there is a wo denounced against them that are full Luk. 6.25 Oportet inaniri quod implendum est which must be of all things in the vessel because intus existens prohibet alienum there must be an emptiness of our selves an emptiness of our Will our Self-love and Intention 2. Of all things contrary to the liquor we are to pour into it so that if we must be sealed with the Spirit of Promise we must become unsealed of those seven seals Rev. 7. and so resign our selves wholly up to God to be sealed anew by his holy Spirit to be guided by him to be filled by him The more empty a vessel is of water the more wine it holds The Lord complains Isa 1. Vinum tuum mixtum est aqua we relish not the drink that tastes of the cask and shall we think God will be pleased with any thing Would any man pour precious liquor into a sink or musty cask and shall we think God more prodigal of his holy Spirit than we of our worst liquor After this emptiness the Spirit of God fills us for it abhors emptiness as well as nature and unless we be thus filled the evil Spirit returns and finds it empty swept and garnished 2. In the thing filling accommodating and fitting of it self to all parts of the vessel Receive the Word with meekness saith Jam. 1.21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum internum the ingrafted word As a key of an Ash will consume the Willow and grow up instead of it so that it assimilates the stock into its own nature so the Word and Spirit of God doth assimilate to it the man that receives it Thus young Joseph revived old Jacob Jacob was as dead before Gen. 45. end 3. It must be a chosen vessel to bear Christ's name a Disciple of Christ It must be united and fitted together These in the Text were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we must come 1. To humility ye know that when we would fill a vessel at the well we incline and sink our vessel otherwise we cannot fill it and we must humble our souls and vessels and sink them into the well of living Water God teacheth the humble Psal 25. Submission God gives the Spirit to those that obey him Act. 5.32 'T is every valley that shall be filled so the confluence of all mercies is to the loving souls the graces of the Spirit are here most glorious as brighter colour upon a deeper ground 2. There must be desire to them that desire filling is only promised Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled and he hath filled the hungry Luk. 1.53 3. Soundness which is the bottom of our vessel and sincerity in receiving the Spirit and retaining it Sincerum est nisi vas quodcunque infundis excessit For by this means by approbation of thy sincerity he pours in more precious liquor Do not you do so before you will pour strong drink into a vessel ye pour water to try whether 't will hold that or no So our Saviour commanded those servants that attended at the Wedding Joh. 2. to fill the water pots with water ye know what came of it he turned it into wine So must we expect upon the faithful retention of the common gifts of the Spirit Take therefore the Apostles exhortation Heb. 2.1.4 we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak or let it slip 1. They that were filled with the Spirit were of Christ's followers 2. All together in one place 3. Sitting quiet noting quietness of mind 4. All of one mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were full of the holy Ghost and art thou full of all wickedness a child of the Devil Tohu and Bohu empty and void I beheld the earth and behold it was Tohu and Bohu Jerem. 4.23 he made it not to be empty but to be inhabited Esay As a skilful Musitian that plays on an Instrument hath a sound answering to his mind So here the Spirit gave utterance and they spake accordingly 〈◊〉 〈◊〉
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's signified also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâ—i the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
agreement one with other who is so ignorant saith the Father that because he seeth water drawn in two buckets should hence conclude that they come from divers fountains One God is the Author of both Testaments One and the same God spake in both Observe then from hence first God hath his speaking faculty his way of uttering and declaring himself his manner of revealing his will which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 33.11 He spake unto Moses face to face as a man speaketh to his friend and to Balaam Num. 23.26 and to all men Job 33.14 Now God speaks either mediately by his creatures as Psalm 19.12 13. by his glorious voice in the thunder Psalm 29.3.4.5 The voice of the Lord is upon the waters Hag. 1.2 Zach. 6.12 and 7.9 Or immediately Exod. 33.11 And great reason there is he should have this faculty of speaking because he gives it for as the Psalmist reasons concerning the two Disciplinary senses He that made the ear shall not he hear and he that formed the eye shall not he see Psalm 94.9 So by like reason He that made mans mouth Exod. 4.11 shall not be speak 2. Observe God hath not been silent towards his Church in any age Hosea 12.10 Esay 66.4 I have spoken by the Prophets and multiplied visions Jerem. 7.13 I spake unto you rising early and speaking The same God speaks to us by his Law and by his Gospel he speaks once and twice saith Elihu Job 33. Hitherto we have spoken of the agreement God spake in both Testaments Old and New but differently in both and the difference is in regard of 1. The persons to whom God spake under the Old to the Fathers under the New to us 2. The times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latter days 3. The persons in and by whom God spake in the Old Testament by the Prophets illustrated by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners in the New by his Son 1. In regard of the persons to whom God spake under the Old Testament he spake unto the Fathers By Fathers may be understood either those to whom the promises were made Luke 1.72 To perform the mercy promised unto our Fathers Such an one was Noah before and after the flood such an one was Abraham the great Father as the wise man calls him To perform the Oath which he sware to our father Abraham Verse 73. Such a Father was Isaac and Jacob and Judah and David Thou wilt perform the truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old Mic. 7.20 Or else by Fathers we may understand our Spiritual Progenitors who have begotten us to the Faith and the obedience of Faith as Abraham for that reason is said to be the father of the faithful he received the seal of the righteousness of faith that he might be the father of the faithful whether circumcised or uncircumcised i. e. such as walk in the steps of that faith of our father Abraham Rom. 4.11 12. Or lastly here may be also understood the fathers of their flesh as our Apostle calls them Hebr. 12.9 In which sence soever we understand Fathers here 't is true that God spake unto them and we may so understand Fathers in the largest sence That God spake unto them then 't is a point that needs no proof 't is evident by it self many reasons might be given I shall name but Two 1. Mans necessity and 2. Gods Love For though it be taken for truth which yet I doubt of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet how to offer sacrifice to God aright there was need of a rule and howsoever it be true that there is in the Law mention of a free-will-offering yet are there rules prescribed even for that offering Levit. 22.18 21. And howsoever primus in orbe Deos fecit timor yet the fear of the Lord must be taught Psal 34.11 We say it is natural for a man to speak but yet this or that tongue we never speak unless we be taught as 't is plain by experience and a story in Herodotus The reason of this is God abominates will-worship and will not have it taught by Precepts of men Mar. 7.7 2. The manifestation of his love both to the present Age wherein he speaks and to all Posterity Psal 78. 1. Observe from the first and second acception who are the true Fathers of the Church who else but the Patriarchs of the Old Testament these are right Fathers to be owned honoured and followed of these Christ speaks Psal 22.4 Our father 's trusted in thee and thou deliveredest them And David I am a stranger with thee and a sojourner as all my fathers were Psal 39.13 Yea this Confession was common to all the Fathers of the Church saith our Apostle Heb. 11. They confessed that they were strangers and Pilgrims on the earth they called none father upon earth and they who say such things declare plainly that they seek a country i. e. an heavenly country for they have one father which is in heaven Of such Fathers the Apostle speaks I serve God saith he from my forefathers 2 Tim. 1.3 The Fathers whom we so call of the Primitive Church are neither so ancient nor so honourable nor consequently so infallible in their Doctrine nor imitable in their Faith Life and Conversation though for their Learning Virtues and Labours much to be honoured also but when they swerved from their Pattern they ceased to be their Children and were engrafted into another Stock and abased by the Spirit of God So the Lord by his Prophet Ezek. 16.44 As is the mother so is the daughter thou art thy mothers daughter And who was Juda's mother Your mother was an Hittite and your father an Amorite thine elder sister is Samaria and thy younger sister is Sodom what kin was Judah to these these were Canaanites vers 4 7 8. The Prophet tells us how the kindred came in Thou hast not walked after their wayes but as if it had been a very little thing thou art corrupted more than they in all thy wayes And therefore Daniel speaks to the old Letcher O thou seed of Canaan and not of Judah Susanna and though that be Apocryphal Hosea is not Hos 12.7 The Lord speaks of the apostate and degenerate Ten Tribes He is Canaan saith he we turn it a Merchant the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Canaan wherein Non per naturam sed per malitiam Gloss The ballances of deceit are in his hand he loves to oppress or to deceive And that it may appear he meaneth no other he presently adds Ephraim hath said I am become rich I have found me out substance The name may be extended to all manner of Trades who may as well and for the same reason be called Canaanites if the ballances of deceit be in their
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
Rom. 9.6 Now they are the true Israel who walk according to the Rule of Gods Word Gal. 6.16 who are pure in heart Psal 73.1 God is good to that Israel even to those that are pure in heart They who are without guile such was Nathanael Joh. 1.47 Behold an Israelite indeed in whom there is no guile So for persons Judas and Jude they are both the same names Judas not Iscariot Joh. 14.22 Zedechias the Righteousness of the Lord Non omnes Bacchi qui Thyrsos gerunt non omnes coqui qui cultros gestant The like we may say of the name of Christian which every man arrogates unto himself yet alas to what purpose is it to have the Name and want the Seal in your Evidences you will have better assurance than a Name you will have the Seal too 2 Tim. 2. Whosoever names the name of Christ let him depart from iniquity To what purpose is it to have a name and not the nature of a Christian the nature is to be anointed with the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2 20-27 Rom. 8.9 To have a name and not the thing it self thou hast a name that thou livest and thou art dead Revel 3.1 Observ 2. Those things which belong unto God and Christ are more excellent than others are See Notes in Coloss 3.1 Observ 3. The names which God gives are either Beings and Natures or imply Natures and Beings either present or future Thus he called Abram which signifieth an high Father Abraham which signifieth a Father of a multitude Gen. 17.5.15 16. Sarai which is my Princess or my Lady he called Sarah a Lady or Princess which is more large because she should be a Mother of Kings and Princes Kings of People shall be of her He calls his Son by the name Emmanuel which signifieth God with us Isa 7.14 Matth. 1. yet we read not that Christ is ever called by that name but he ever hath and shall have that being Matth. 28. ult See another significant name Isa 8.1.10 Isa 45 1-4 Jer. 20.3 Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.20 Josh 3.17 and 4.1 Isa 9.2 Ezech. 2.2 I send thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they call us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Parallels and Comparisons are an excellent means and way to manifest the difference and transcendency of one thing above another Hence we discern how one Creature excells another and Christ excells all the Creatures Exhort Let us endeavour to obtain such an excellent name there is inbred in most men a desire of getting great names and eternizing their names unto posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ambitious man affects a great name and for that he flatters and fawns and serves and honours and pleaseth and all that he may be great And howsoever the Covetous man seem to neglect it populus me sibilat at mihi plaudo c. Yet though he seem to neglect his own name as to himself yet he aims at it in his Issue and Posterity he desires that his Son and Heir may be some Great Man And this the Prophet David saith is true Adam every man wisheth well to his Posterity This is the Ambition of Church Men common with others they desire to be called Rabbi and affect a name Thus the Babel-builders such truly as many are who think it not they build towring thoughts to get themselves a name Gen. 11. There 's not any sort of men who generally neglect it but the base and ignoble drunkard the wise man gives ye their Character We are born say they at all adventures and we shall be hereafter as if we had never been and our name shall be forgotten in time What then Come on therefore and let us enjoy the good things that are present let us fill our selves with costly wines c. Vice abaseth the Spirit equals the Master to the Servant So Elah King of Israel drinking himself drunk in the house of his Servant Arza 1 King 16.9 was killed Now beloved if men by corrupt nature seek to get themselves an empty name which shall not be eternized but at length shall rot Prov. 10.7 how much rather ought we to endeavour after that excellent name that name which alone is excellent Psal 148.13 The same name is promised unto us Phil. 2. Let the same mind be in you c. and ye shall have the same name 't will quit all our cost 't is like oyntment poured out Cant. 1.3 but much more precious than all other ointments it covereth all our shame and reproach Act. 5.41 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye if we ask any thing in Christs name Joh. 14.14 The Spirits are subdued by Christs Name Luk. 10.17 Observe The great power of Christ he is greater than the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth greater in power he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 9.6 This was figured by Sampson taking away the gates of Gaza that is the power and strength of hell so that the gates of hell could not prevail against him Luk. 11. The strong man armed yet the stronger casts him out 2 Sam. 5.6 7. Arx Sionis this David took 2 Cor. 10 5. the Gibeonites submit themselves i. e. superbi proud men 1 Cor. 15.55 56 57. Exhort To believe in this mighty one this optimus maximus Belief makes him ours Joh. 1.12 Prayer prevails with him Gen. 32.25 note the Centurions Faith and Jacob's he wept and made supplication Hos 1.2 3. therefore turn thou to thy God vers 6. Dehort Take not the Name of Christ that excellent name in vain to take Gods or Christs Name in vain is not only to swear by it or blaspheme it in words but to bear it in vain as the word signifieth Exod. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called a Christian and live like an Antichristian But that we may know what it is to bear it in vain we must first know what it is to bear it as we ought and that 's nothing else but to do or suffer as becomes Christ this worthy name by which we are called as Jam. 2. to do as Col. 3.16 17. 2. To suffer as a Christian 1 Pet. 4.16 he that overcomes i. e. the evil with the good as when I would do good evil is present so when I would do evil good is present with me as Psal 73.15 Qui vincit tentationes peccatorum adversa tribulationum I will make him notable and known by bearing the name i. e. nature of God among men ut quasi Deus dicatur adoptione ego dixi dii estis the name of the heavenly Jerusalem the City of Peace shall be upon him Hebr. 12. it hath nothing old in it my new Name Vt à Christo dicatur Christianus i. e. gratia unctus adest nomen novitatis hinc dignitas procedit hinc Reges