person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
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
touching man's salvation that contradicts his revealed will in the very least Beside if it be a secret will how comest thou to know it Thou hast thought wickedly that God is such a one as thy self Psal 50. And therefore because thou dissemblest liest deceivest hast two wills one contradictory to the other thou makest thy God such But the true God of Israel wills sincerely and uprightly that all men shall be saved who repent and turn from their evil wayes c. And therefore when Peter had declared that God had made the same Jesus whom they had crucified both Lord and Christ Acts 2.36 they were pricked in their hearts v. 37. Peter's Counsel is v. 38 39 40. And the event of this is v. 47. The Lord added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were saved from that untoward Generation v. 40. We must be of his Body He is the Saviour of his Body Eph. 5.23 The Eye is not healed unless it be in the Head nor the Head unless it be in the Body The People of the Lord Jesus are such as have been under the Discipline of the Father How then are they qualified whom the Lord Jesus will own for his People and save them Answer I shewed the other Night at my Lecture that the Lord came to deliver those who all their life-time through fear of death were subject to bondage and truly that is the lowest qualification of those whom the Lord Jesus can own for his People such as fear punishment For whereas there are three degrees or states of men out of Christ whereof the one worse than the other the mercenary or hireling the slave c. the open enemy of God and his Christ surely his enemies cannot in reason be called his people and therefore they who are under the fear of punishment are the lowest sort of his People Col. 1.21 Numb 27.1 2. The Daughters of Zelophehad are four times named three times in Numbers and a fourth in Joshua 17. and the same Story recited in all surely not without a Mystery Their Father's name was Zelophehad i. e. the shadow of fear even those who are under the spirit of bondage Rom. 8.15 His Daughters names were these 1. Machlah Weakness The law is weak through the flesh Rom. 8.3 2. Noah Wandring about to seek help 3. Hoglath Vision and turning about by that means Jesus is found Go into Galilee there ye shall see him 4. Melcha A Queen standing at his right hand Psalm 45. 5. Tirzah Well pleasing in his sight and accepted in the beloved The Father saves he chastens every Son and it became him to make the Captain of our Salvation perfect through suffering Heb. 2. Salvation is wrought by the enduring the same sufferings 2 Cor. 1.6 The Son he rebukes and chastens Rev. By his stripes we are healed There are who tells us it 's enough to believe What then becomes of Repentance Self-denial taking up the Cross cutting off the right hand c. if it be enough to believe This certainly was a short Cut to salvation who ever it was first found it without doubt he had other business to do Our Lord makes another answer Matth. 19. The young man asks Lord what shall I do to be saved Our Lord answers Keep the Commandments NOTES AND OBSERVATIONS UPON MATTHEW II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him AS the whole Gospel appointed for this Day so especially this part of it which I have read unto you speaks the Ground and Reason of the Feast which we call the Epiphany appointed by the Church to be kept this Day in Commemoration of Christ's appearing Though a difference there be among the Ancients touching the particular Apparition of our Lord and which should occasion the Institution of this Feast Whether 1. His first appearing in the flesh for so Great is the Mystery of Godliness God manifest in the flesh Or 2. His manifestation at his Baptism a glorious manifestation indeed when both the Father and the Spirit gave testimony unto the Son when the Heavens were open unto him and the Spirit of God descending like a Dove and lighted upon him And there came a voice from the Heavens saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Or 3. That his first Miracle at the Marriage in Cana of Galilee when he turned the Water into Wine for then he manifested forth his Glory and his Disciples believed on him John 2.11 Or 4. That his miraculous feeding of five thousand with five loaves for then the people confessed him That he was that Prophet that was to come into the World John 6. Or 5. And lastly That his manifestation unto the Gentiles by the leading of a Star For all these have their Authours Et in quolibet horum Salutis nostrae Mysteria continentur The Mysteries of our Salvation are contained in every one of these And in omnibus Dei filius creditur in omnibus est vera Festivitas In all these the Son of God is believed on in all these there is a true Festival of the Soul Yet St. Austin St. Bernard Leo the Great together which the Latine Church which our Church followeth Rabanus and others incline to the ground of this Festival contained in my Text. And well they may since all the rest rather concern the Jews than the Gentiles this the Gentiles rather than the Jews For these Wise-men are ordinarily called Primitiae Gentium The first fruits of the Gentiles Who soon but how soon uncertain after our Saviours birth came from the East to Hierusalem saying Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him And all they say is contained in these two Parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Question Where is he that is born King of the Jews 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reason why they move this Question And that is both from the Impulsive and Final cause why they made this Journey and moved this Question We have seen his Star in the East and are come to worship him In the Question ye have 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 datum the Supposition and that which they take for granted That the King of the Jews is born 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which they put to the Question upon this supposition Where is he that is born King of the Jews The Supposition I pass as belonging to the former Feast To the unfolding both of the Supposition and Question 't is necessary that we know who these Questionists were who moved it The Verse before my Text tells us They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we term Wise-men The World of late hath entertained a very hard opinion of them and such as they were accounting them vain Astrologers Magicians and Wizzards
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor without addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rightly distributes to all what is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
est malum God himself knows all the wickedness also he hears all the lies that are told in all the shops of this City he knows all the deceit and fraud that is acted in our streets but he neither useth any nor consents to any but is the avenger of all such 1 Thess 4. Titus had such a dexterity that he could counterfeit the hands of all the great men of Rome but such was in truth his plainess and simplicity that he never did it to the hurt of any The Serpent is more subtil than all the beasts of the field yet we are not ignorant of his devices saith the Apostle so that they were thought to be as deceivers yet true Obser 6. True simple plain communication paucity and fewness of true simple and plain words is of the Lord but false subtil crafty and superfluous words are of the evil one Obser 7. What a treasure of truth simplicity plainess and honesty there is in the heart of Christ's Disciples the true Christians The good man brings forth all the good he doth or speaks out of that treasure On the contrary what a treasure of falshood and lies of double dealing deceit and fraud is in the heart of wicked men Obser 8. Christ saith it was said to them of old time Thou shalt not forswear thy self But I say unto you swear not all neither by Heaven c. but let your communication be Yea yea c. Object 1. God Christ the Saints c. have sworn and may not I swear what is true Object 2. If I swear not I shall not be believed Object 3. If I swear not I shall not vend my Commodities Answ See Notes on Zachary 5.1 4. Obser 1. Whence we learn the great distance between the legal dispensation of the Scribes and Pharisees and the Evangelical dispensation so they forswore not themselves so that they took not the Name of God in vain it matter'd not though they sware by the Creatures though they sware vainly But see the Evangelical Dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say unto you swear not at all c. But let your communication be Yea yea Nay nay Obser 2. What manner of people the Christian people ought to be c. See Notes on Esay 65.16 Obser 3. How far short the present Generation comes of the true Christianity c. See Notes on Zach. 5.1 4. Exhort Let your communication be Yea yea Nay nay Motive What is more cometh of the evil one See James Chap. 5.12 Essay NOTES AND OBSERVATIONS UPON MATTHEW V. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you I Shewed before upon what ground out of the Law of Moses the Scribes and Pharisees taught the People that they ought to hate their Enemies interpreting all those to be their enemies which the Lord gave them charge to destroy Exod. 34. Deut. 7.1 and 20.16 Come we now to shew upon what grounds of their own reasoning they taught the people that Doctrine They read Lev. 19.17 18. Thou shalt love thy Neighbour which they read there interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of thy people And from hence they reasoned that they by like reason should hate their enemies i. e. all such as were not Sons of their people and this seems a specious consequence unto such whose hearts are inclined rather to hatred than to love rather to self-love than to love one another But indeed this consequence is fallacious we have a rule in the Art of Reasoning Contrarium sequitur ad suum contrarium One contrary follows upon another As here they reasoned if I must love my neighbour then I must hate mine enemy this in reason follows not but hath this limitation Nisi aliquod unum sit commune utrique Vnless something be common to them both It 's true a Friend and an Enemy are contrary one to other but our Lord shews that Love is common to them both Obser 1. Hence we learn how wary and circumspect we ought to be in gathering consequences from the Word of God Obser 2. Take heed of our own reason which unless well looked unto will side with our own corrupt affections and therefore it 's safest to suspect it especially if it seem to have any countenance out of the word of God which gave occasion to that King to say unto the Prophet My Father shall I smite them An Enemy hath done this The Servants say wilt thou that we gather them up Mat. 13.27 28. Luke 9.53 54. The Samaritans did not receive him wilt thou then say they that we command fire to come from Heaven and consume them c. Elias did so Obser 3. Love is held captive under a legal spirit Christ came to set the Captives at liberty Mysticé Exhort Let us love our Enemy the adversary in the way the Law of God The Law and the Prophets therefore said that King to the Prophet Hast thou found me O mine enemy But Christ the wisdom proceeds as Ecclus. 4.17 18 19. Take notice here of the general Law of Love wherein 1. the legal straitness of love 2. Our Lord's enlargement of it Of the former I have spoken 2. in our Lord's enlargement 1. the Law of Love 2. the Law-givers Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of Love 1. the Law it self 2. the reason of that Law The Law it self is specified by the objects of it The Law to love our enemies is enjoyned 1. in our affection Love your enemies 2. in our expression of our affection 1. In our affection Love your enemies 2. In expression of affection 1. in what we can do 2. what we can procure to be done for them 1. What we can do 1. in word 2. in deed 1. In word Bless them that curse you 2. In deed Do good to them that hate you 2. What we can procure to be done for them Pray for them who persecute you c. 2. The Reason of this Law taken from the end of it rendring us 1. like unto God 2. unlike to other men 1. Like unto God 1. generally as Children like their Father 2. more especially in certain actions in reference 1. to good and 2. to bad enlightning giving rain 2. Unlike unto men And first let us consider the Law it self wherein we have these Axioms 1. Love your enemies 2. Bless them that curse you 3. Do good to them that hate you 4. Pray for them who despightfully use you and persecute you 5. To every one of these we may annex the reason of the Lawgiver in general in the Law of Love we must enquire 1. what is meant by an enemy 2. Love of an enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstineo cohibeo as love is the mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstaining
prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is for a testimony 4. It 's natural to the Disciples to do good 5. It 's the precept of the Lord unto us Obj. But they shun us they avoid us they seperate us from their company Answ If they avoid thee follow them with love and doing good doth not our God do so to us Obser 7. The Lord can restrain his Sun from rising cause it to stand still go back He hath done both He can with-hold his rain give it dispensation hereby where and to whom he is pleased to bestow it He hath done so He hath rained upon one City and not rained upon another But he chooseth rather to do good unto all to bad and good just and unjust Obser 8. The Sons of our Father which is in heaven ought mainly and principally to look after the heavenly inheritance an inheritance undefiled Ye have in you a better and more enduring substance heavenly things in Christ spiritual blessings He gives us possession of heavenly things in Christ the earnest of the spirit as a Clod of earth gives possession of the whole field Eph. 2. As for the earthly things they are our Fathers and he knows what you have need of Hence it is that the earthly things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.11 12. If ye have not been faithfull in that which is another mans Envy not the gifts to the Sons of Keturah while the inheritance is Isaac's and ours if we be as Isaac was Gal. The heaven of heavens are the Lord's the earth he hath given to the children of men Repreh A just reproof of many who say that their Father is in heaven yet all their care and labour is about the earth and earthly things Look into the business of the world Si spes refulgeat lucri If there be any gain to be gotten it 's a thousand to one but one Son of God or other is engaged in it or any place of profit Obj. Wherein doth their Godliness consist Answ Their whole business is about earth and earthly things We must take their word for it that they are Sons of God otherwise they seem to be the children of this world as proud more envious more covetous extreme wrathful and revengeful wherein consists their Souls their God their Lives yet they keep the Sabbath hear and break bread just such Sons of God the Prophet Esay speaks to Esay 1. bring no more vain oblations c. yet they keep the Sabbath cease to do evil Repreh Who entertain hard opinions of God that he hath decreed everlastingly to destroy the greatest part of mankind without any consideration of sin How can this stand with the goodness of God and the Precepts of Christ to his Disciples surely it is rather for the winning of all men unto God Exhort 1. Envy not the Earth to the earthly man it is his portion Abraham gave gifts to the Sons of Keturah Esau went into the Countrey My Son all that I have is thine Exhort 2. Pray for them who despightfully use you and persecute you that ye may be the Children of your Father c. He shall love thee more than thy Mother doth Means 1. Renounce all hateful thoughts 2. make much of and prize highly all thoughts which tend this way of love they come from God for Nature never ascends thus high Water ascends no higher than the Fountain whatsoever is of the flesh is flesh and proceeds no farther man's reason is against it John 3.6 Julius Caesar is said to have honoured Pompey whom he had overcome and set up his Statues which others threw down Psal 139.17 How precious are thy thoughts O God! V. Lat. hath Nimis honorificati sunt amici tui Domine Thy friends O Lord are highly honoured put both together how precious are thy friendly thoughts thy thoughts that tend to neighbourly love Hast thou such thoughts in thee to be reconciled to thy enemy to win him to God and so to thy self These are God's they are none of ours for we cannot think any thing of our selves 2 Cor. 2. Thus we understand Jer. 9.23 24. I am the Lord who exercise loving kindness judgment and righteousness in the earth How doth the Lord this but by putting in our mind good thoughts for without him we can do nothing this is therefore called the kindness of God 2 Sam. 9. David had all along preserved Saul's life from destruction 1 Sam. 24.16 and 26. That ye may be the children of your Father c. That is say some that ye may be like your Father which is in heaven and so indeed some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like instead of what we turn Children But that comes short of the genuine intention of our Lord here unless we understand what they call an essential similitude and likeness But indeed our Translation here comes short of what is the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all know who know the Greek Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Sons not Children at large So that our Lord here would have the strong and abler Sex understood As where ever we read the Children of Israel as we often may the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Israel That ye may be the Children of your Father which is in heaven The Lord's aim is the aim of all true Religion to render us like unto himself He hath a large heart and he would that we should be men according to his heart The Childrens duty is Patrizare to imitate their Father Obser 1. A man is not altogether passive in his spiritual filiation or sonship Our Lord exhorts him to love his enemies that he may be a Son of God Obser 2. Spiritual filiation is wrought by such actions as God's actions are Phil. 2.15 Col. 3.12 Similitude to God or unto the Evil One makes children to the one or the other of God or of this world Ezec. 16. John 8. Obser 3. Our Lord raiseth up his Disciples thoughts and desires to the highest pitch of holy ambition even to be like unto the most high God to be above the earth and earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have their conversation in heaven Phil. 3. But 2 Chron. 14.4 they must seek the Lord and do his Commandments Mean time this holy ambition supposeth that they are Disciples that they are such as deny themselves and really and truly take up their cross daily and follow the Lord Jesus Consider this well because I know there are many high-flown Christians who climb up into the fold another way not that they do so but imagine they do so Perveniri ad summum nisi ex principiis non potest There 's no coming to the end but from the beginning Repreh Those imagine themselves to be the children of their Father which is in heaven before they have performed this and other such duties upon earth who
it is the end which all Pure Religion tends unto to render us like unto our Heavenly Father to make us Godly that is like unto God Since therefore our Heavenly Father is perfect it behoves us also who profess our selves to be his Sons to be perfect also Obj. Here will some say our Heavenly Father is infinitely perfect shall we hope to be so Beloved in all Divine Duties I observe it we are extreme modest and would be thought to be exceeding humble and lowly conscientiously fearful lest we should be too good too just too sober yea too many would have Christ to do all for them be sober chaste just c. but fear it not the strength and power of well-doing even from a thought unto perfection it is thy Heavenly Fathers And he who commands thee this duty is the Way the Truth and the Life the Wisdom the one Law-giver who knows what we are able to do and therefore would not give us an impossible Law He is the power of God He is ready to impower thee to all what ever he commands only he requires that thou comply with him Oh but I am weak I am impotent I am a child and thou resolvest to continue so I fear Thou canst do what thou canst do do what thou canst do what ever thy hand finds do it with all thy might Milo that carried every day a young Calf as it grew in weight he grew in strength and carried it when it was grown to its full stature and thou wilt in time become such as thou oughtest to be when the Love is perfect in thee his Commandments will not be heavy to thee Repreh Of those who talk against what our Lord here and his Apostles every where exhort unto and clamour and cry out an errour an errour The Devil can make a perfect wicked man It was never accounted an errour in the Church of Christ till of late dayes when iniquity began to abound and the love of many waxed cold Then men because they resolved to live in their sins they cryed down Perfection and cryed there was an impossibility to leave their sins and the same Devil that brought that errour in as knowing he hath not a more precious Engine foments it by his Instruments for let any man examine himself and see and judge whether there be not some one gainful or delightful or honourable sin or other which inclines him to think hardly of this Doctrine and while Satan holds them in that noose by one sin he hinders them from being saved from their sins for that is the first part of perfection to be saved from sin the other to be preserved to God's Everlasting Kingdom But some will say they would be satisfied in their judgments and good reason busie thy self with inferiour Duties first Perfection is the highest Duty and reward of Duty begin with the lowest leave thy tipling-fellowship leave off thy lying thy cheating c. turn from thine iniquities and thou shalt understand God's Truth Dan. 9.13 otherwise thou shalt never understand and in that condition thou livest now in in thy sins thou shalt never be saved it 's a contradiction Exhort Be perfect as your Father which is in Heaven is perfect if this cannot be done the fail must be either 1. in God who cannot or will not or 2. in thy self because unable to receive it This is simply the highest mark we can aim at He who shoots at the Sun will shoot higher than he who shoots at the Moon If we set him before us for the mark of our High Calling we shall attain to an higher measure of obedience than they who propound this or that man Christ commands no impossibilities Examples Phil. 4.13 2 Pet. 2. A Glorious Church without having either spot or wrinkle Have fellowship with the Father and the Son Means 1. Know our own imperfections and decline them 2. Pray Lord help our unbelief 3. Pray for the Faith of God of which I spake before that great Faith that which our Lord said the Son of Man when he comes shall not find upon the earth 4. Pray to the Lord for that Stronger One 5. Hear meditate obey the Word The whole Scripture was given for this end to make the man of God perfect c. 2 Tim. 3.16 All the Ministers of the Word were given for this end to perfect the Saints Eph. 4.11 12 13. Col. 1.28 that they may present every man perfect in Christ Jesus Thus did Epaphras Col. 4.12 He prayed that the Colossians might stand perfect and compleat in all the will of God Now the God of all Grace who hath called us unto his Eternal Glory by Christ Jesus our Lord after ye have suffered awhile make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever 1 Pet. 5.10 11. NOTES AND OBSERVATIONS UPON MATTHEW VI. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven hallowed be thy Name Thy Kingdom come Thy Will be done in Earth as it is in Heaven HAving heretofore exhorted you to the performance of that great Duty the fulfilling of Gods Commandments the end why Christ came in the flesh and comes in the spirit And having lately out of Judges 6. pointed to some Means 1. Acknowledgement of our own Inability and unworthiness 2. As also the Promise of God's powerful presence with us for the subduing of our Spiritual Enemies Because 1. The Lord requires the concurrence of our utmost endeavours for the fulfilling of his Promises unto us as Zach. 6.15 2. And expects to be prayed unto and enquired of according to Ezech. 36 37. I have therefore made choice of the Lords Prayer as a principal Means for the effecting of that Grand Duty Yet I do not intend to insist long upon it though the largeness of the Petitions might require it but only on so many Petitions as I can dispatch at this time hoping if the Lord will to finish the rest when I shall meet the same Prayer again Luke 11. Mean time I shall give a brief Analyse and resolution of the whole Our Lord Jesus teacheth his Disciples to pray 1. By removing what hinders which is here said to be a two-fold impediment 1. Hypocrisie vers 5. amplified by the contrary vers 6. 2. Prophaneness or Heathenism vers 7. with the reason of it vers 8. 2. Our Lord instructs them how to pray directly and positively vers 9 13. 1. Propounding unto them an Example of Prayer 2. Rendring a reason of one Petition in the Prayer vers 14 15. 1. He propounds a Pattern and Exemplar of Prayer 1. Formally Our Father c. 2. He commands the imitation of that Pattern and Example when ye pray say c. In the Exemplar we have 1. The Compellation 2. The Prayer it self 1. In the Compellation the personal object is described 1. By his relation to us Our Father 2. By the subject place where in
to confess own and acknowledge us is spoken of O then his Faithfulness and Truth his Mercy and Goodness his Promise and his Oath are alledged the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it is impossible for God to lie these and many like are brought to confirm us in our hope that Christ will not fail us But when our duty is required and we urged to confess Jesus Christ in our life upon which condition Jesus Christ makes his Promise unto us alas we are impotent and weak and unable to perform it We will have Christ surely bound to us but we will be dissolute and loose our selves Would any man deal so with an honest man as we commonly deal with Jesus Christ Repreh 2. Those who prefer the confession of men before the confession of Jesus Christ himself They confessed him not because they loved the praise of men more than the praise of God 2. Him will Christ confess before his Father which i◠in Heaven Wherein we have the Promise which contains these Three things 1. God the Father is the Father of Jesus Christ 2. He is in Heaven 1. God the Father is the Father of Jesus Christ 1. God is said to be a Father in respect of diverse Sons and Children for so we read in Scripture mention made of diverse Sons confer with Notes on Heb. 1. This vindicates and asserts the Deity and consequently the Supreme Authority of Jesus Christ so the Jews reason Joh. 5.18 He said that God was his Father making himself equal with God Phil. 2.6 2. Heaven is not only that material and visible body well known by that name of which I shall have occasion to speak more largely but 2. also see Notes on Mat. 13.11 3. Besides these two wayes by Heaven also are understood the heavenly minded ones the Saints of God the Believers and Confessors of Jesus Christ Coelum est ubi culpa cessavit Heaven is where there is no sin Austin See Notes on Rom. 15.11 1. Now which way soever we understand the words they are true 1. God the Father is in the material and visible Heavens But the Heaven of heavens cannot contain him 1 King 8.27 2. He hath prepared his own dwelling which is himself Psal 93.2 Thy Throne stands fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him i. e. from Eternity What Throne is from Eternity What but God alone is from Eternity and so he presently adds Thou art from Eternity Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place is taken by the Jews for one of the Names of God 3. God is in his Saints his Heaven upon Earth in whom his Will is done Esay 45.14 1 Cor. 14. God is in the Generation of the Righteous Zach. 13.9 I will say they are my people and they shall say thou art my God When Jesus Christ imparts his Spirit to them without which no man can say that Jesus is the Lord. He wants not our Testimony John 2. Nec ullis hominum honoribus fieri potest honoratior nec de ullis mortalium ignominiis obscurior But the Will of our Lord is that his Wisdom Power and Goodness should by men be declared and testified unto men 3. Him who confesseth Christ Christ will confess before his Father which is in Heaven 4. How is it to be understood that Christ will confess such as confess him before his Father which is in Heaven To confess one is to give testimony unto one for confession is a testimony for Christ therefore to confess such before his Father which is in Heaven is to testifie of them own them and acknowledge them and as our confession of Christ both outward and inward on Earth so his confession of us before his Father but with difference he confesseth us we bless Christ and he blesseth us we confer nothing on him but he on us His blessings turn us from iniquities Acts 3. we honour him and he us we add nothing to him but he to us Rom. 2.10 Glory Honour and Immortality Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Joh. 17.6 Thine they were and thou gavest them me Thus they who do the will of the Father which is in Heaven these are Christ's brethren Mat. 12.48 49. And these he acknowledgeth and owneth as such Heb. 2.11 Nor is God ashamed to be called their God Heb. 11.16 What here St. Matthew reports our Lord's words I will confess him before my Father c. St. Luke 12.8 hath before the Angels of God because the Father manifests his Glory by the Ministry of Angels Thousand thousands Dan. 7. minister to him Michajah saith I saw the Lord sitting upon a Throne Thus he gave the Law by the disposition of Angels whence God and the Angels are used promiscuously Exod. 20.1 God spake these words c. i. e. the Decalogue which Heb. 2.2 is called the Word spoken by Angels Now because the Son of God coming to judgement appears in the Glory of the Father attended by the Angels 2 Thes 1.7 St. Mark 8.38 the parallel to my Text put 's the Glory of the Father and the Holy Angels together when he comes in the Glory of the Father with the Holy Angels Our Lord shewed not alwayes how great he was yea oftentimes he hid his greatness but declared how little how lowly and humble how meek how obedient he was that thereby he might teach us the way to the highest honour that comes of God only Who is there of us declares the like Obs 1. There is no loss in suffering loss for our confession of Christ we confess him before men and he confesseth us before his Father What comparison is there between the Son of God and us So vile we are without him that he might disdain our testimony and what we do in honour of him is by his enabling of us without whom we can do nothing 1 Cor. 12 3. Yet he rewards our confession of him with his confession of us And if there be so little proportion between him and us whom yet he enables to confess him how great a disproportion is there between him and those before whom we confess him Obs 2. See the excellency of this Duty which our Lord recompenseth with so great a reward truly it is much greater and more noble then at first happily we are aware of Men commonly blame Peter for denying of Christ and that if they had been in his place they would have confessed him that they would Well put thy self by imagination in the like circumstances suppose Authority discountenanced Christ what wouldst thou do wouldst thou make good St. Peter's resolution rather die with Christ than deny him bravely resolved But come now to confess Christ is not in word but in deed Christ is the wisdom of God and that wisdom is opposite and quite contrary to the wisdom of the world What sayest thou darest thou own this wisdom which the world opposeth Love your enemies bless
I hope the latter rather Search the Scriptures see and judge rightly whether this be not the Christ and the most dangerous denying of him of all other Let every man look into his own heart and observe his own wayes and look into the world which we call the Christian world whether we be not the Generation of men who deny the Lord yea or no Denying of Christ and being ashamed of him are all one Mark 8.38 Denying God in Christ in work and deed is by a life unworthy of God and Christ He is the Wisdom whom men out of hope of gain or fear of loss live according to the worldly wisdom or the wisdom of the flesh they deny Christ Christ is Righteousness When men will justifie themselves by their own Righteousness they deny Christ Christ is the power of God When men have a form of Godliness and deny the Power of it they deny Christ Christ is the Life Col. 3. When men are alienated from the Life of God and live loosly and disorderly they deny Christ when men refuse to die with him and suffer with him they deny him 2 Tim. 2.11 12. Now Apostates and deniers of Christ both dishonour God and Christ and corrupt men Esay 1.4 Corrupters of men instead of saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 Reason 1. In regard of Christ not to be denied 2. In regard of men before whom he is not to be denied 1. In regard of Christ He is our Lod and our Lord that hath out of his Free Grace bought us with the price of his own blood He hath trod the Wine-press alone He was wounded for our Transgressions He was bruised for our Iniquities c. great reason there is we should not deny him 2. In regard of men whose Salvation we ought to promote before whom we ought to glorifie Christ Obj. But it may be objected they are sinners they are wicked men dogs and swine an adulterous generation How far forth we ought to confess Christ in regard of times places persons I have heretofore shewn The Lord himself foresaw and prevented this objection Mark 8.38 Whosoever shall be ashamed of me c. He was truly aware of what they spake maliciously A friend of Publicans and Sinners He came to save sinners what else would become of us If Christ be so bountiful that he will have confession of him made and will not be denied before them why art thou such a niggard of his Grace If his bowels be so large why are thy bowels so strait why shouldst thou envy the salvation of thy Brother is thine eye evil because God is good Obser 3. Observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's great love unto men we must not deny him before men what men an dulterous and sinful generation of men Mark 8.38 The Lord would not that any should perish but that even those should come to the knowledge of his Truth he will not have himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness even to these he will not be denied before these Act. 14.17 Obser 4. Man is not born for himself not according to his first birth the Oratour can tell us so much Non nobis solum nati sumus much less are we born again for our selves according to our new and second birth David himself served his Generation and the Apostles and Holy Men of God style themselves Servants of God and Christ and Servants of their Generation 1 Cor. 9 19-22 and bear his Name before men and deny not his Faith among ungodly men Thus the Lord commends the Church of Pergamus Rev. 2.13 I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my Faith even in those dayes wherein Antypas my faithful Witness was slain Thus Saviours come up on Mount Sion to judge the Mount of Esay Obad. v. 21. i. e. saith Deodati the Apostles and Ministers of Christ who shall preach the Gospel to the salvation of the Elect and condemnation of Ungodly men they are the true Esau which is Edom saith Moses the earthly minded ones We put off this duty to the Minister whereas indeed every man ought to endeavour the salvation one of another 1 Tim. 4.16 Thou shalt save thy self and those that hear thee Jam. 5.20 shalt save a soul from death and what knowest thou O Wife O Husband whether thou shalt save thy Husband thy Wife what by preaching to her Beloved there is means of salvation prevalent with some even then when the word it self will not prevail 1 Pet. 3.1 even the confessing and not denying Christ in our life Exhort To confess our denials of our Lord and to shame our selves for them as Ezra 9.6 I am ashamed and blush Esay 59. Motive 1. By this means our Lord will own us We shall own and confess the Lord Esay 59.19 Obser 1. A man may so far depart from his God that he may esteem evil of that which is good yea account the greatest good evil be ashamed of God and his wayes Obser 2. A man may be so pusillanimous and of so base a spirit that he may fear men yea the worst of men an adulterous Generation more than the highest God Obser 3. Note hence our preposterous zeal If any should deny Christ in his humane person Proh Deum atque hominum fidem All men would say such an one were not worthy to live And this is commonly their zeal who have little or nothing of Christ in the Spirit but I beseech ye consider who the Christ is who must not be denied surely not only Christ in the flesh but in the spirit the Wisdom and Power of God Therefore we will enquire further 1. Who is this that must not be denied before men 2. What it is to deny him 1. Who must not be denied before men Answer who but Christ He is considerable 1. according to the flesh 2. according to the spirit 1. According to the flesh and so we read largely in the Gospel of him 1. What he did 2. What he suffered for us which were prefigured in the Law 2. According to the Spirit and so likewise we read every where of him in the Old and New Testament under manifold Names as the power of God Psal 110. the wisdom of God Prov. 8. the righteousness of God Psal 32. In the New Testament he is known to us under the same or other names the power of God and wisdom of God and righteousness of God 1 Cor. 1 and 2. Thus he is called the Spirit Rom. 8.9 10. the Spirit of God of Christ Christ himself And thus what ye read 2 Cor. 3.14 16. is called Christ ye presently read called the Spirit and the Spirit of the Lord and expresly the Lord is that Spirit According to the Spirit Christ is said to be in us to be Immanuel God with us to be with us to the end of the world so particular explication had not been needful
is not any one cause of all the mischiefs in the Christian world greater than this and I pray God that we one way or other be not guilty of it that the spawns and issues of opinionated flesh and blood are commended unto the credulous multitude as the Expositions and Revelations of Gods Truth and thundered out with such Authority bold earthly spirits as if they came from the third Heaven Alas they consider not that the carnal eye hath not seen nor the carnal ear heard these things nor have they entred into the heart of man or flesh and blood But God reveals them by his spirit 1 Cor. 2.9 Flesh and blood hath not revealed them but my Father which is in Heaven That 's the next point Our Father which is in Heaven he hath revealed Christ He it is that removes the veils propounds the object enlightens the eyes of our understandings and so manifests and reveals Christ unto us 1. He removes two kinds of veils both that which is upon Christ and that which is upon us 1. That which is upon Christ is the veil of types and figures and ceremonial shadows both in the Old Testament and in the New saith the ordinary Gloss Thus the New Moons Holy dayes and Sabbath dayes were shadows but the Body is Christ And therefore as the shadow vanisheth at the presence of the Body this veil of Ceremonies is done away in Christ saith St. Paul So 2. Is the veil upon us which is manifold but two principally whereof the one we draw upon our minds the other upon our hearts 1. That upon our minds is the veil of Knowledge falsly so called this veil was meant by Gog which signifieth a Covering and accordingly the Holy Ghost makes use of it Ezec. 38. where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the Land a cloud a veil of false notions and misunderstandings of spiritual things saith St. Hierom which hath covered all the world And since there are many Anti-Christs this is one and a great one a veil upon the mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling part that rules all the world a covering cast over all people and a veil which is spread over all Nations and this veil the Lord promiseth to remove in these last dayes Esay 25.7 2. Yea and that other veil Obstinacy and Unbelief upon the heart for when the heart shall turn unto the Lord the veil shall be taken away These veils removed God reveals his Son but where where else but within us Christ formed in you saith St. Paul There is one in you whom ye know not saith St. John and say not here or there for the Kingdom of Heaven is within you saith our Saviour Thus St. Paul assures the Galatians in the first of that Epistle that these two veils of Ceremonies and types in the Jews Religion and false Knowledge Obstinacy and Unbelief being removed vers 13 14. It pleased God saith he to reveal his Son in me vers 15 16. But to what purpose is either the removing of the veils or the propounding of this glorious object unless there be a light to illustrate it and eyes to see it therefore Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of his Fathers Glory Heb. 1. 2. That light that enlightens the Gentiles the Nations as it is in Simeons nunc dimittis A light to those that sate in darkness and were covered with the veils so much the Greek words imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A light for the Revelation or uncovering of the Gentiles Thus God illustrates the object and so he illuminates the eyes of our understandings for the seeing eye God hath made saith Solomon and that sight of the seeing eye which is Faith is Gods gift saith the Apostle Eph. 2. and this Faith God reveals Gal. 3.23 all which being done by God the Father He may be truly said to reveal Christ his Son and well he may for Reason The Reason is evident The Father of our Lord Jesus Christ is the Father of Lights whether they be sight imagination thought understanding or some faculty Light above them all as Plato numbers them And this Light is the Son of God that Light of Light as we confess in the Nicene Creed yet is not the Revelation of this Light unto men Natural as the Emanation or Generation of it is from the Father for St. James who calls him the Father of Lights saith That every good and perfect gift and therefore Christ the best and most perfect gift descends from him And our Saviour Joh. 4. calls himself Gods gift As Socrates said he was Gods gift unto the Athenians and every Holy Man is Gods gift unto those men among whom he lives And therefore since nothing is more free than gift the Father is a free and voluntary agent in the Revelation of his Son so saith the Son expresly No man knows the Son but the Father and he to whom the Father will reveal him Doubt Yet we cannot but hence take notice of a doubt how it can be true that the Father reveals the Son since the Son is said to reveal the Father Mat. 11.27 It 's a question moved by some of the Ancients who resolve it by mutual Relation but surely the mutual and interchangeable Revelation of the Father and the Son hath more difficulty in it than can be expedite by the knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that ye may the better understand ye may he pleased to consider with me God the Fathers method and way of revealing his Son and God the Sons way of revealing the Father unto men which I suppose is not so usually observed and laid to heart as it neerly concerns us as it is frequently set down in the Old and New Testament but more specially and plainly in that common term of both Mal. 4. Where God the Father having promised to reveal Christ the Son of Righteousness vers 2. before he reveals him he requires That we remember the Law of Moses already revealed vers 4. and vers 5. he promiseth first to send Elijah Now by the Law is the knowledge of sin and Elijah which is John the Baptist saith our Saviour he baptizeth with the baptism of repentance for the remission of sins saying unto the people That they should believe in him who should come after him Christ Jesus Act. 19.4 and 20 21. whom he calls the Lamb of God that takes away the sins of the world and of them he requires amendment of life And this Forerunner having prepared the Lords way Then the glory of the Lord shall be revealed and all flesh shall see it together saith the Prophet Esay 40.5 and the Evangelist Luk. 3.6 and shews unto such the true Jesus Psal 50. last And thus we understand That no man comes unto the Son but whom the Father thus draws unto him and unto these the Son manifests and reveals himself Joh. 14.21 And unto these the
Son manifests and reveals the Father and that by the same means for so he reveals St. John Baptist to be Elias promised by the Father and so he reveals the Law of the Father for the veil saith St. Paul remains untaken away in reading of the Old Testament 2 Cor. 3. Which veil is done away in Christ And thus he reveals himself the Way unto the Father that narrow Way of Mortification that only way unto the Father which the Son hath consecrated and renewed unto us through the veil that is to say his flesh Hebr. 10.20 So that henceforth we know no man no not Christ himself after the flesh saith St. Paul So we understand him no man knows the Father but the Son and he to whom the Son will reveal him Mat. 11.27 This was the Ladder from Earth to Heaven with Angels ascending and descending on it Thus the Father seals and imprints his Image on the Son and the Son his Character represents the Father Thus in the Fathers Light who is the Son we se◠the Father who is the Light Thus the Law testifieth of Christ and Christ of the Law St. John the Baptist bears witness of Christ and Christ of St. John the Baptist and the one provokes the other The blessed Virgin having conceived the Son salutes Elizabeth who had conceived the messenger of the Father The one salutes and the other answers the Salutation Luk. 1.44 by leaping in the mothers womb As strings of diverse instruments wound up to the same pitch mutually affect each other and grief and joy and other affections of the Soul in one excite and stir up like passions in another But alas how justly may we take up our Saviours complaint Mat. 11. Whereunto shall we liken the men of this Generation they are like unto Children sitting in the Market-place and calling one to another and saying we have piped unto you and ye have not danced we have mourned unto you and ye have not wept Zijim meet with Jim the wild beasts of the desart with the wild beasts of the Island and the Satyr cryes unto her fellow and is heard The unclean lusts of flesh and blood stir vp one another but wisdom cryes in the street God the Father calls unto us and testifieth of his Son and God the Son likewise he calls unto us and testifieth of the Father Thus God speaks once and twice saith Elihu and man regards it not in a dream in a vision of the night he reveals the ears of men He teacheth us by his Law yea he teacheth us by his Gospel and shall we set at nought all his Counsel and receive none of his reproof O Beloved consider I beseech ye it was the greatest aggravation of Solomons Apostacy that his heart was turned from the Lord God of Israel which had appeared unto him twice therefore the Lord was angry with Solomon saith the Text And may not we justly fear lest the wrath of God be revealed from Heaven against our ungodliness and unrighteousness to whom the Father by his Law and Grace hath revealed his Son and to whom the Son hath revealed his Father to whom the Lord God of Israel hath appeared twice if we receive the Grace of God in vain if we imprison John i. e. the Grace of the Lord if we hold the truth of God in our unrighteousness Obser 1. Christ is a mystery hidden Esay 45.15 Obser 2. Note who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who reveals the mystery Gal. 1.15 Obser 3. God the Father reveals them to whom he will See Notes in Mar. 4.11 Obser 4. Because flesh and blood hath not revealed that Jesus is Christ to Simon Bar-jona but the Father Simon Bar-jona is blessed Exhort But Beloved I hope better things of you and such as accompany salvation that you will believe the Fathers Revelation of his Son which indeed seems to be the principal drift of the whole Gospel These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name saith St. John chap. 20.31 But every one of us hath believed this long ago We know what St. John saith who is a lyar but he that denieth that Jesus is the Christ Nay he that believeth not this hath made God a lyar because he believeth not the Record that God gave of his Son 1 Joh. 2.22 and 5.10 And do not we believe doth not every one of us every day make open confession of our faith I believe in God the Father Almighty c. And in Jesus Christ our Lord. Sign Alas Beloved would God we did But do we not you your selves shall judge 1. Without controversie 't is a great mystery of Godliness God made manifest in the flesh and believed on in the world saith St. Paul And shall we think that every one knows it that every one believes it yea we may renew the Prophets question Who hath believed our report who hath believed the Fathers Revelation of his Son For do not most men rather heed the suggestions and revelations of flesh and blood like those in the words before the Text Do they not think that Jesus is John the Baptist that he is Elias or one of the Prophets for while we pretend Christianity contend for types and figures as difference of meats and Sabbath dayes which Moses in his time said were a sign and St. Paul calls them a shadow of things to come Do we not in effect deny that Christ is come and say that Jesus is one of the Prophets And whereas the true Christ of God points us to enemies within us those of our own houshold and teacheth us to love our outward enemies to bless them that curse us to do good to them that hate us that we may be the Children of our Father which is in Heaven If we hate our outward enemies if we rejoyce at the effusion of Christian blood under the name of Antichrist or his Followers or what name soever and out of our bitter and bloody zeal as it were pray for fire from Heaven to consume them do we not say that Jesus is Elias or some other not of so mild a spirit Alas we know not of what spirit we are For the Son of man is not come to destroy mens lives but to save them We wrestle not against flesh and blood saith St. Paul but against spiritual wickedness in heavenly things and against the lusts of the flesh which fight against the soul These Scriptures are most evident and undeniable according to the constant tenure of the Gospel if any place of Scripture sound otherwise how seemingly plain soever let us suspect our own judgments as tainted by the wisdom of the flesh and conceive that even there may be understood enemies within us And that the Scripture there speaks according to the oeconomy of the Law Remembring what St. Hierom saith that in the Scripture Nullus apex vacat mysterio and what
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
heaven and causing us to drink into one spirit Joh. 6. 1 Cor. 10. 3. But if it be not the meat but the welcome that makes the feast that 's not wanting Come saith Wisdom eat of my bread and drink of my wine that I have mingled and defecated or purged from the lees the true spiritual joy sublimated and cleared from the lees of all carnal and sensual delights And ye know how Christ the Bride-groom cheers up his friends at his Marriage-feast Eat O my friends i. e. ye who do his Commandments Joh. 15.14 as Abraham Joh. 2.23 drink yea drink abundantly of Loves or O my well Beloved How gracious is our God in providing inviting us to come and welcoming us unto his Feast what can he do more how ungracious how unthankful shall we be if we come not and can we do less which will appear if we consider what that is that detains what else but the meat that perisheth how unreasonable to prefer our husks before the store and plenty of our Fathers house to prefer with Esau one mess of Pottage before our birthright to prefer our Farm or our Merchandize before the True Treasure Add hereunto the consideration of the Time both too much mis-spent in other Feasts and spent in the preparation and invitation unto this feast How seasonable it is to come to this feast how unseasonable to riot at other feasts For the time of our life past may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and â—bominable idolatries 1 Pet. 4.3 He saith not that they had spent much time of their life but how much or how little thou hast spent of thy life in revellings thou knowest perhaps many years perhaps but a few dayes little or much there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough of sin be it never so little the least time past is too too much to have been spent in it since there is none at all allowed Eccles 3.1 8. No no not in surfetting and drunkenness not in chambering and wantonness not in strife and envying None at all allowed to make preparation for such Feasts Make no provision for the flesh to fulfill the lusts thereof Rom. 13. ult Is' t fit that we should spend time upon our lusts while the Great King the Feast-maker is providing for us a feast of Graces Long since he promised this Feast The Lord of Hosts shall make unto all people a feast of fat things c. Esay 25.26 and a long time it was preparing under the Law shadowed in types and figures and as it were served up in covered dishes and we mean time shut up under the Law unto the Faith which should afterward be reveiled Gal. 3. So saith that Dispensator Gratiae that great Steward of Gods Grace that this Feast in other Ages was not made known unto the Sons of men as it is now reveiled unto his Holy Apostles and Prophets by the Spirit That the Gentiles that we should be fellow-heirs and of the same body and partakers of his Promise partakers of that Divine Nature in Christ by the Gospel Eph. 5.6 Yea many Prophets and Kings have desired to see the things which we see and to hear the things which we hear and to have a tast of the same feast which is set before us but could not for of this the Prophets in old time enquired and searched diligently who prophesied of the Grace that should come unto us unto whom it was reveiled that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven Nay not only Men but Angels themselves desire to look into the things which now are set before us Yet 't is strange to consider how slow men are in the prosecution of their greatest good how unwilling the Israelites were to go out of Aegypt though to possess the Holy Land Exod. 5.21 and being come out and invited to the same Spiritual meat that we are how they longed for the fish and cucumbers and melons and leeks and onions and garlick Numb 11.5 and being come into the Holy Land how slow were they to take possession of it Josh 18.3 How long are ye slack to go to possess the Land which the Lord God of your Fathers hath given you The Apostle applyeth all this to us Heb. 4.1 So seasonable is the time to come unto this Feast for behold now is the accepted time behold now is the day of Salvation 2 Cor. 6.2 And to day if ye will hear his voice then harden not your hearts Heb. 3. yea 't is high time we come for this day of Salvation is far spent St. John tells us it is the last hour 1 Joh. So unseasonable therefore is the time for other Feasts for this is the day which the Lord hath made Psal 118.24 wherefore we must walk honestly in it as in the day time not in surfetting and drunkenness c. Rom. 13.12 13 14. And that it may appear that it 's a very unseasonable time for other Feasts St. Peter proved that his Convivae his fellow guests had not been at any other Feasts that they had not been at the Wine because it was the third hour of the day Act. 2.15 And the same Apostle reproves those who walk after the flesh in the lusts of uncleanness and not in the day-time 2 Pet. 2.10 13. especially since it is the last hour of the day Nor ought we to think that it 's a matter Arbitrary and left meerly to our discretion whether we will come or no if we come welcome if otherwise no harm will come of it No no 't will be very ill taken if thou come not for the King who now vouchsafes to send forth his Servants to invite thee and bid thee come if thou refuse his profered Grace if thou come not he invites others nor shalt thou taste of the Feast which was prepared for thee Luk. 14. if it seem to thee a small loss what thinkest thou of that poena sensus vers 7. The King being wroth sends forth his armies and destroyes the unworthy guests And how much better were it that the goodness of God should lead us to repentance than his severity Hos 5.15 Let us enquire whether we be guests at this Feast or no Surely if we come and communicate with God and partake of his Spiritual Marriage-feast we do not communicate with the Devil Ye cannot partake of the Table of the Lord and the Table of Devils for what communion hath righteousness with unrighteousness light with darkness what concord hath Christ with Belial what part hath he that believeth with an infidel what agreement hath the Temple of God with Idols wherefore come out from among them and be ye separate saith the Lord 2 Cor. 6. What then you 'l say must we have no dealing no
communion at all no agreement with ungodly men I answer be ye separate from them may receive a double interpretation importing a separation either from persons or things and those of our selves or others It 's not alwayes needful that we separate our selves from the persons of wicked men for then we should go out of the world saith the Apostle But we must separate our selves from their sins and therefore howsoever in the times of the Ceremonial Law God would have no communion of his people with the Heathen nor would have them eat of every beast or fowl Levit. 11. yet under the Gospel that Ceremonial wall of separation being now broken down and the shadows abolished by the presence of Christ their body God being now sending St. Peter to an heathen man shews him a Vision of four footed beasts and creeping things and bids him call nothing common or unclean Acts 10. only he commands him first to kill and then to eat first to abolish the life unclean of the unclean beasts or at lest as much as concerns us not to communicate with them in their uncleanness their wicked lives their sins and then Peter kill and eat But first kill the Evil Life in them and thy self and then eat then communicate first shed the blood upon the ground the blood thereof is the life thereof let the earthly life go to the earth then eat then communicate Such a separation as this is most necessary before we can partake of this heavenly food you know before we can be nourished in our bodies Nature makes a separation between the profitable and unprofitable or hurtful part as the serous or watery part of the chyle from the rest and after that the grosser part from the other and then Nature makes union and assimilation Beloved it is no therwise here have no communion with unfruitful works of darkness saith the Apostle and put away from you all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superfluity of naughtiness and cleanse your selves from all pollution of flesh and spirit and be ye separate saith the Lord and touch no unclean thing and I will receive you that is I will entertain you as my guests at my Heavenly Table Now then let us try our selves by this rule have we any fellowship with the unfruitful works of darkness if so how then with the light if thou lean to thine own wisdom which is carnal sensual and devilish how canst thou think to partake of the wisdom of God If thou long after the Onions the Garlick and the flesh-pots of Aegypt how canst thou hope to eat of the food which comes from Heaven if thou be filled with wine wherein is excess how canst thou hope to be filled with the spirit intùs existens prohibet extraneum Such full souls as these must needs loath the honey comb let them draw as near to God as they will with their lips let them pretend to taste of this spiritual food their hearts are far from him He that hath hope to be partaker of the Lords Table he purifieth himself from these things even as God is pure ye cannot be partakers of the Lords Table and the Table of Devils this is the first sign whereby we may discover our selves whose guests we are But some one may take himself to be wronged that his name should be called in question whether he be a guest at the Lords Table or no since he hath been an hearer of the Word and a receiver of the Sacraments any time these many years Wherefore he shall give me lieve to make a second enquiry if thou be one of the Lords guests doubtless thou art well fed He keeps a bountiful Table Non homines alit verùm educit recreatque The Lord is my Shepherd I shall want nothing He fills all things living with plenteousness If therefore thou feedest at the Lords Table how comes it to pass that thou art so lean so meagre hast thou fed so long at it and art thou yet such a meagre such a starveling wretch like one of Pharaoh's lean kine after seven years feeding what a beast art thou to say that thou feedest at his Table thou disgracest thy Lord and Master in saying thou hast been so long one of his guests There is much boasting now a dayes of the Spirit and that very pretense must bear down before it all Laws But Beloved the Apostles advise is Try the Spirits and how shall they try them By their fruits ye shall know them now the fruits of the spirit are love c. Gal. 5. Without doubt either thou comest not there or there 's somewhat in it that thou thrivest not by thy meat and that thou art yet such a weakling and art no stronger against sin The young man who thrives by his meat is strong and hath overcome the evil one saith St. John 1 Joh. 2. If thou thrivest by thy meat how comes thine heart so weak that thou committest so many abominations saith the Lord Ezech. 16. This is a feast of Graces and how comest thou then so graceless 'T is much to be feared thou art overcharged with the superfluity of ill humours which take a-away thine appetite and make this spiritual food not digest with thee Dost thou not eat too much moderate is nourishment too much is a burden wherefore I will propound some means how thou mayest come and be welcome to the Heavenly Table and thrive by this spiritual food though every word of this sign is so fortified with Gods word that it 's impossible to overthrow it if they have the spirit let them shew their spirit by their love to friends and enemies Means 1. Some thing must be purged out of thee what is that most abounds is' t not an airy conceit a wind that fills thee is' t not some vain opinion thou hast of thine own knowledge that puffs thee up 1 Cor. 8. 't is much to be feared that 's it for this ventosity this windiness 't is a kind of Antichrist in us St. John tells us there are many that exalts it self above all that is called God 2 Thess 2. As meat of ill digestion riseth in the stomach above that is good and troubles the concoction of it That this tumour may fall thou mayest prick this bladder with this consideration that abundance of knowledge may be in an ungodly man and yet he notwithstanding remain ungodly Confer Obser 1. in Notes in Mat. 22.37 38 39. Even the false Prophets themselves have known much of the spiritual food and yet not tasted of it As Balaam prophesied of the great happiness of Israel but he himself had no share in it Numb 24. being branded for a wicked man And St. Paul intimates That a man may preach to others and as it were serve up the spiritual food and yet he himself become a cast-away Thus that Noble man 2 King 7.17 beheld the people partaking of great plenty yet he himself eat not of it but was trodden under
Of this time of Repentance given to the later World ye read express mention Act. 17.30 St. Paul was employed in the same work Act. 26.20 Observ 1. Whence we may observe the great mercy and goodness of the Lord See Notes on Gen. 4. ult The Lord warns before he strikes he lightens before he thunders Observ 2. The Lord expects that his mercy in affording us that time should lead us to repentance and amendment of life Esay 5.4 having planted and fenced his Vineyard he looked that it should bring forth fruit and well he might for his goodness draws us to repentance Rom. 2.4 Hos 11. Observ 3. That time vouchsafed to the old World for reformation of life they spent in eating and drinking and the like time vouchsafed to the present evil World men of this Generation spend in the like courses and manners 4. The men of the old World despised all the Preachers of Righteousness which appears not only by the event that they continued in their iniquity and perished in their sin but also by ancient Monuments of their derision and mocking the holy men of God who exhorted them and were examples of Repentance unto the old World Such were Sem and Seth Ecclus. 49.16 Sem and Seth were in great honour among men whom the men of the old world endeavoured by all means to dishonour As for Seth he opposed Cain instead of Abel whom Cain slew Gen. 4. He therefore opposed the way of Cain and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret and for that reason was opposed by the men of his Generation who made his name a by-word to posterity And so they dealt with Sem who opposed the growing of Idolatry and therefore the wicked of that Age abused him so that Plutarch tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they called Typhon i. e. whatsoever is destructive or hurtful by the name of Seth or Smu whereby they inverted Sem's Name the two great assertors of divine Worship and adversaries to Idolatry Seth the Father of Enoch the first Preacher of Righteousness before the Flood and Sem the Son of Noah the eighth and last Preacher immediatly before and after the Flood these they traduced to posterity and these were the mockers in the days that were before the Flood And the Apostle tells us that there shall be mockers and scoffers in these last days the days before the overflowing scourge 2 Pet. 3.3 4. Jude v. 18. Psal 42.3 and 89. v. 51. They have reproached the footsteps of thine anointed The Prophet Esay foreseeing the evil times forewarns the men of his Generation Esay 28.22 Be not mockers Reason Why notwithstanding Gods patience in waiting on the old World 1 Pet. 3. his mercy in giving them eight Preachers of Righteousness yet the unbelieving World both then and now former and later World is eating and drinking c. I gave Reasons for the former point which may likewise fit this but I shall add one or two more 1. Their presumption upon an outward Profession Cain's posterity were great pretenders to Religion and therefore ye find his eldest Son Enoch dedicated to God his Grandchild Methujael annuntians Deum a Preacher one who spake much of God another of his posterity Lamech an humble man c. And do we not find among those who walk in the way of Cain Jude such as walk in the way of their own lusts yet make great profession of Religion Another presumption they have at this day that they are beloved of God and elected before the foundation of the World so that although they walk in surfeting and drunkenness c. yet they are in good estate We shall not speak with one of a thousand but he is sure of his salvation These men know not what Salvation is they do think that God loves them better than his own Righteousness which is himself Psal 4.5 The righteous Lord loveth righteousness Psal 11.7 If any call these infirmities as commonly they do who walk in the way of Cain surely such infirmities they are as exclude those who do them out of the Kingdom of God 1 Cor. 6.9 10. Gal. 5.21 If we understand the days before the Flood for the days of Noah precisely for that time of Repentance which the Lord vouchsafed to the old World 120 years Gen. 6. It 's a far greater aggravation of the old Worlds carnal security Contempt of God Answerable unto the time of the old World and the 120 years then granted to the old World there is no doubt a like time given to this later World before the overflowing Scourge which must be a time of repentance and humiliation And so as in the days of old Noah in the time allotted for Repentance and humiliation the men of that Age were at that time eating and drinking c. Even so at this time of the new Noah the Son of Man in the time before the overflowing Scourge the people of this Age they are eating and drinking marrying and giving in marriage Esay 22.12 Observ The Lord Christ the Son of Man the new Noah gives unto this later world a time of repentance as he gave unto the old World And as before the coming of Christ in the flesh John the Baptist came in the spirit and power of Elijah to preach repentance because the Kingdom of heaven is at hand Even so before the coming of Christ the Son of Man in the spirit He sends another Elijah Matth. 17.11 See Notes on the place This is the business of that Angel flying in the midst of heaven Revel 14.6 2. How unseasonable then is eating and drinking in luctu musica Esay 22.12 Observ 2. How reasonable then is it that the Preacher of Righteousness do his office before the Flood before the time of the overflowing Scourge See Notes on 2 Pet. 2.5 Observ 3. The great unthankfulness of the former World unto God for his patience and long-suffering toward them 1 Pet. 3. and the like unthankfulness of this later evil world for the greater patience and long-suffering of God toward us Rom. 2. for the preachers of Righteousness vouchsafed to them to us for the Spirit of God striving with the former world Gen. 6. with this later world Gal. 5.17 unthankful they more unthankful we Observ 5. The great unbelief of the old world the like unbelief of this later world which yet pretends much Faith but could either they or we have Faith without the obedience of Faith Are not Faith and Obedience so joyn'd together that indeed they are the same as I have often shewed by an harmony of many Scriptures But we eat and drink at the Lords Table and we hear himself the Preacher of Righteousness daily and therefore surely it shall be well with us Beloved 't is well if we eat and drink at the Lords Table and hear the Preacher of Righteousness as we ought But do we so hear the Preacher of Righteousness that we obey him in what we hear Do
disobedient Children I say these things were known at least to that place or Nation though perhaps to others something might not be so well known as in the Parable of the grain of Mustard-seed of so great growth as to become a Tree is not known among us in these parts of the world but that it was usual in and well known to them in those parts of the world Tremellius shews by bringing two Examples out of the Talmud of Jerusalem of the Mustard Tree one so strong that the owner of it saith He climbed up into it Another spread so broad that a Potter wrought under the shaddow of one of the branches So no doubt but the Protasis and first part of this Parable in the Text was well known to the Jews and that there was such a fashion among them in their marriages although it be more obscure and unknown to us and much troubles both Ancient and Modern Expositors Let us therefore endeavour to find out what this custome of the Jews was in their Marriages which whether theirs properly or taken from the Romans or Graecians it 's not much material because Christ best foreknew that his Church should consist of the Gentiles and therefore taught those things which he knew would best agree with the Rites and Customes of the Gentiles and might best serve for the winning of them unto God and Christ In the words we have 1. The Parable in the first Verse to the 12. 2. The Scope of the Parable in the 13. Verse In the Parable we have only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proposition the first part of the Similitude without any Reddition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made thereunto which therefore must necessarily be supplied in the opening of it Herein we have two parts 1. The preparing of the parties invited to the Marriage from the first Verse to the fifth 2. The event and issue of their preparation in the 6. Verse The preparation we may take asunder into these particulars of all who are called 1. All who are called to the Kingdom of Heaven shall be likened unto Virgins 2. To ten Virgins 2. The ten Virgins took their Lamps and went forth to meet the Bridegroom 3. Of these ten Virgins five were foolish and five were wise 4. The five foolish took their lamps and no oyl with them 5. The wise took oyl with them in their vessels with their Lamps 6. While the Bridegroom tarried they all slumbred and slept we must enquire what is here meant 1. By the Kingdom of Heaven 2. by the Virgins and 3. how all they who are called to the Kingdom of Heaven may be said to be like unto Virgins 1. The Kingdom of Heaven is by some said to be the Church of God endowed with the word of God and Sacraments By others it 's said to be the Grace of God Others rather understand hereby the Divinity it self communicated unto men which the Hebrews understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the in-dwelling Deity or God inhabiting and dwelling with us and in us which they also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Kingdom of this our Lord Jesus â—â—â—ks to the Jews as of a thing well known to them when he saith The Kingdom of Heaven is within you Comes not by Observation c. Now the Deity communicates it self differently unto men as the Apostle teacheth To one is given the word of Wisdom to another kinds of Tongues And although one and the same Spirit divides all these gifts to all according as he will and although all these gifts be divided and conveyed to men by divers channels yet the fountain whence they proceed is the Kingdom of God But yet not only the Charismata and Graces of the Spirit but also the Divinity it self is given unto men and dwells with them our Lord himself witnesseth Joh. 1.4 the Word which before in the first verse he had said is God dwelt in us Yea our Lord puts it out of all question Joh. 14.23 where he saith If any man love me he will keep my words and my Father will love him and we will come to him and make our abode with him This is the Kingdom 2. They who are invited to the participation of this Kingdom are call'd Virgins of both Sexes who keep themselves unspotted from the world the flesh and the Devil such are described in the 14th of the Revel 3 4 5. And I heard the voice of Harpers harping with their harps and they sung as it were a new song before the Throne and before the four living Creatures and before the Elders and no man could learn that song but the hundred forty and four thousand which were redeemed from the earth These are they which were not defiled with women for they are Virgins These are they which follow the Lamb whithersoever he goeth These were bought from among men being the first-fruits unto God and to the Lamb. And in their mouth was found no guile for they are without fault before the Throne of God So also Mat. 19.12 we read of some Eunuchs Which have made themselves Eunuchs for the Kingdom of Heavens sake He that is able to receive it let him receive it But can all who are called unto this Kingdom be said to be like such Virgins Howsoever all who give up their names unto Christ and profess the Faith they walk not all worthy of him nor can truly be called Virgins yet in that they profess themselves to be such and look toward the Kingdom of God the Scripture allowes them the name of Virgins Thus ye read Jer. 18.11 12. the people walked in an evil way and refused to return to the Lord yet in the 13th Verse the Lord calls them a Virgin People So that the Kingdom of God is likened unto Virgins 't is evident in regard of the admission thereunto or exclusion from it But why are they who are called to the Kingdom of God compared unto Virgins The reason of this depends upon the custome of Marriage among the Jews and other Nations yea the same continues even untill this day among us that as there were young men who accompanied the Bridegroom who were called Children of the Bride-chamber Mat. 9.15 So were there also Virgins her companions to the Bride this ye read in Psal 45.14 the Virgins her companions that follow her shall be brought unto thee these were wont to minister or attend at their marriages The old Poets tell us of this ancient rite that they were wont to celebrate their marriages with Lamps Dances and Singing So Hesiod in Scut Her Homer Odyss 7. That Lamps were usual at their nuptials appears also out of Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Old Comedian Primum omnium huic lucebis novae nuptae fanum And Clandestine Marriages were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marriages which had not lamps or lights so Jerome and others of the Ancients understood this Parable But hence may arise
is no difference saith Solomon Eccles 2.16 How dies the wise man as the fool there is no remembrance of the wise more than of the fool for ever But in regard of the spiritual sleep or sleep in sinful Security surely the wise Virgins give not themselves wholly to sleep and slumber no not in the time of universal negligence they do not sleep as do others 1 Thess 5.6 but are sober and watchful and therefore in the time of slumbering and sleeping the Lamps of the wise Virgins go not out they have the Oil of the Spirit and Love and good Works burning in their Lamps of Faith so that although they slumber and sleep in security for a time and somewhat abate of their zeal and fervour by reason of the long narrow way and violence of manifold temptations yet the inward man sleeps not Cant. 5.2 I sleep but my heart wakes saith the Spouse who had eaten freely of Christs spiritual dainties that though she remits of her zeal and becomes supine and negligent yet the spirit is willing though the flesh be weak Yet hence may arise another Question How comes it to pass that they all slumber and sleep The Reason may be partly a wearisomness and tediousness in regard of the spiritual Good which is difficult and hard to be obtained whence follows a dejection or casting down of the mind and a discouragement and deserting in the pursuit thereof proclives sumus à labore ad libidinem we are prone from labour to lust 2. Because no man can long continue in sadness without delight in something or other when the Soul finds not that delight in firm and spiritual things by reason of that heaviness of temporal and present seeming good stupifying of the spiritual Senses the Soul then turns it self unto the earthly and temporal things seeking refreshment and delight in them But hath God any hand in this He gives his beloved sleep even Natural and likewise Spiritual sleep and rest sometimes he may permit even this sleep of security and negligence for unless the Almighty should permit even Sin it self how could it possibly be committed He administers occasion of slumbring and sleeping as the Text implies while the bridegroom tarried Yet the Lord doth not permit Evil without an intent of extracting Good out of it Rom. 11.30 For as ye in times past have not obeyed God yet have now obtained mercy through their unbelief even so now also have not these obeyed that through your mercy they also may obtain mercy for God hath shut them all up together in unbelief that he might have mercy upon all So Gal. 3.22 The Scripture hath concluded all under sin that the faith of Jesus Christ might be given to them that believe 1. We may hence observe that even they who now watch and are sober have had their time of slumbering and sleeping even the wise Virgins themselves have had their time of folly For we our selves sath St. Paul were sometimes foolish c. Tit. 3.3 And the same Apostle acknowledgeth that he himself had his Conversation with the Children of disobedience and hath been one of them as well as others Eph. 2.2 3. and he minds the Corinthians of their former estate 1 Cor. 6.11 Such were some of you and the Colossians Col. 3.7 yea they who are of some spiritual growth they may possibly offend Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted So Heb. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity According to which Solomon is to be understood 1 Kings 8.46 If thy people sin against thee for there is no man that may not sin and Eccles 7.2 For there is not a just man upon earth that doth good and may not sin non peccet so Arias Mont. Tremel Solomon prevents an Objection which might arise from the 6. Verse for as the sound or crackling of thorns under a pot so is the laughter of the fool for the weak Believer stumbling by reason of his sin may communicate with him this saith he is thine infirmity but the power of God is perfected in weakness if thou cleave unto his fear and rely upon his truth for so the words ought to be rendred Potentially as all the best Translators do and in the like sence ours render them elsewhere as Esay 49.15 Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget besides other places and yet here they render them Indicatively I fear they were such as did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as believed not that possibly they might but that they must sin 2. Hence we may observe the Reason why there is such loud preaching calling and crying aloud unto men through the sons of Thunder yet so little appearance of life and practice men are asleep Psal 90.5 Thou carriest them away as with a flood they are as asleep This discovers as the Spouses want of love to the Bridegroom so the Bridegrooms excessive love unto his Spouse Whence may be reproved those who are awake to motions belonging to the Natural life but as to the Spiritual they are ever in a dead sleep Si spes refulserit lucri if there be hope of gain how active men are The Poet tells us of one extremely covetous who was sick of a Lethargy who could not by any means be awakened at length the Physician contrived some followers into his Chamber who were busied in telling Bags of Money then they called him and told him his Heirs were taking possession of all he had and were dividing his Estate among them at that motion presently he awaked and lift up his eyes What saith he men ' vivo will they have my estate while I am living Wherefore let us be exhorted not to sleep as do others that is as the Apostle Eph. 4. That we walk not as other Gentiles walk in the vanity of their mind I know what many of us will justifie of ourselves we hear we see c. we rise early to Sermons and Morning-exercises we frequent and observe the Ordinances all this men may do yet in their sleep are there not many who are noctambuli who do very strange things in their sleep what great things did they which ye read of in the 58. of Esay 1 2. Cry aloud spare not lift up thy voice like a trumpet shew my people their transgression and to the house of Jacob their sins Yet they seek me daily and will know my waies even as a Nation that did righteousness and had not forsaken the statutes of their God they ask of me the ordinances of justice c. yet certainly the men were asleep So Ezek. 33.30 31 32. Also son of man my people speak one to another every
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and
to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
thy self Thou that sayest a man should not commit adultery dost thou commit adultery thou that preachest a man should not steal dost thou steal So by like reason thou that sayest a man should not be drunk art thou drunk thou that sayest a man should not swear dost thou swear and blaspheme These are they against whom the Lord sets himself I am saith he against the Prophets who steal my word every one from his neighbour Jer. 23.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burglayers and plunderers who enter not by the door into the sheepfold by Christ the door the narrow gate of mortification into the sheepfold but climb up some other way those are the thieves and the robbers Joh. 10.1 More NOTES AND OBSERVATIONS UPON MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe Lord puts a diversity between his Disciples and undiscipled and unnurtured men when our Lord had spoken of the living bread and that that bread was his flesh John 6.51 verse 52. The Jews strove but what then doth our Lord resolve them of their doubts No but further confirms what he had taught vers 53.58 But when his Disciples doubted vers 60. he explains his meaning unto them vers 61 John 7.33 Yet a little while I am with you then I go to him that sent me touching this the Jews doubted vers 35 36. but he resolves not them He speaks the same to his Disciples John 13.33 but there they seem to take no notice of it but John 14.19 when he had spoken the like words verse 22. Judas not Iscariot replyed the like John 16.16 whereof when his Disciples doubt verse 17 18 verse 19 c. He opens their understandings This is a gift a great Grace vouchsafed to the Disciples to know the mysteries of Gods Kingdom especially the mysteries of his providence in the government of the world There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidings of Providence which we cannot understand unless we go into the sanctuary of our God and God himself reveil them to us See Notes on Isa 3.10 And we must go into the sanctuary of our God into the School of Christ into the house of Christ into his true Church and there he expounds all things to his Disciples Mark 4.34 Such a mystery is that of this kingdom which as an holy man told Edward the Confessor is Gods Kingdom Wherefore doth the Land perish A mystery this is and not known to all though all men see it doth perish and go to ruine and desolation yet few men know the true cause of it why the Kingdom perisheth and truly it is a gift of the great reveiler of mysteries that any man truly knoweth it for doth not every man lay it upon another or upon certain orders of men or do we not impute it to the stars and there is no doubt but there have been and are extream malignant Constellations in the Heavens which rule in the bodies of men which yield themselves to be ruled by the spirit of this world as the greater part of men do But Sapiens dominabitur astris And who is that wise man and who knoweth what to do now the Land perisheth It is the Prophets question Jer. 9.12 13 14. They have forsaken my Law which I set before their face a known Law a known way but they have not walked therein It is our case exactly we have forsaken the Law of our God and not obeyed his voice neither walked therein But let us put our selves in what estate we will fancy our selves whether under the Law or under the Grace of Christ Sure I am the Lord expects obedience from us the Law no doubt requires it And shall we sin because we are not under the Law but under Grace God forbid So that wheresoever we are we must not forsake that Righteousness which is required in the Law That Righteousness of the Law must be fulfilled in us Who walk not after the flesh but after the spirit Will we know then this mystery why the Land perisheth 'T is the very same we have forsaken the Law and what comes of it The Lord shall cause thee to be smitten before thine enemies c. Deut. 28.25 It is the last admonition we read in the last Prophet which the Lord sent unto his People and the last words of that Prophet which ought to be respected as the emortuate the speech of a dying man which most commonly is most serious Mal. 4.4 5 6. If we forsake the Lord it is but just that he forsakes us So the Prophet reasons 2 Chron. 15.2 The Lord is with you while you are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you verse 3-15 Because we have forsaken his Law therefore hath he forsaken us A fearful condition and such as made our Lord upon the Cross cry out Lamasabachthani Who knoweth what to do now the Land perisheth That is a secret mystery too which every man knoweth not for our Lord foretells that when there shall be distress of Nations upon the earth there shall be perplexity mens hearts failing them for fear and for looking after those things which were coming on the Earth Beloved these are the days when that must be fulfilled which is written by the Prophet Jeremiah Chap. 25.29 I will call for a sword upon all the inhabitants of the Earth vers 31. A noise shall go forth even to the ends of the Earth He will plead with all flesh vers 32 33. That this concerns us with the rest it 's manifest enough in the general and the Prophet points more especially at the Isles vers 22. though they seem to be safer than others because of their situation They also must drink of the cup of the Lords Wrath He can divide them for he now riseth up as in Mount Perizim Isa 28.21.22 Now what is to be done Thou hast forsaken the Law of thy God and therefore the Lord hath forsaken the Land and the Land perisheth Return now and agree with the Law of thy God This is the advice which the Wisdom gives us Mat. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord stoop to give us that advice which flesh and blood can easily do No. The Law that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it which commands many things contrary to thy flesh and blood yet agree with it So did the Apostle I consent to the Law that it is good endure the Chastisements of it and see what will come of it Psalm 94.12 13 14. That Law by the Chastisements of it will bring thee unto Christ Gal. 3.24 this is the drawing of the Father John 6.44 And Christ will teach thee that mystery which St. Paul learned the mystery of Contentation in all estates Phil. 4.11
two first and entred upon the third which being prevented I could little more than name it is of greater moment than so slightly to be passed over Herein let us enquire 1. What it is to know these mysteries 2. Who are the true Disciples who are said to know them 1. What is it to know these mysteries Verba sensus innuunt affectum they imply affection and effect a suitable affection and action answerable to the knowledge not a speculative and historical hear-say but a tactual approbative and experimental knowledge that which our hands have handled of the word of life 1 Joh. 1.1 whom we feel whom we know to be true that which we savour relish taste and have a share in Taste and see if ye have tasted that the Lord is gracious 1 Pet. 2.3 As the old Etymologist Sapientia est sapida scientia Wisdom is a savoury knowledge such is the affection and such is the action the Prophet Jeremy 22.16 defines it by doing justice and judgement the whole duty of man was not this to know me This is not every mans work this is the proper work of Disciples and what are they We find that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have first been humbled and cast down Isa 6.5 Wo is me for I am undone saith the Prophet This humiliation made way for purging and illumination which followeth in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread Thus Paul must be first cast down then directed to Ananias and then immediately taught of God for with the lowly there is wisdom saith the wise man and therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy Laws Here Yet is a Supplement as if smallness and littleness and despicableness were a repugnancy to the learning of Gods Lawes Certainly that note of diversity were far better left out and a rational or illative more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts so Mat. 11.25 Thou hast hid these things from the wise and prudent and thou hast reveiled them unto babes humble ones and little ones And two of those qualifications we find our Lord requires in his Disciples vers 29. Learn of me for I am meek and lowly in heart and all three in Isa 66.2 Ad quem respiciam nisi ad humilem mansuetum trementem sermones meos 1. They are qualified in their minds they are renewed in the spirit of their mind Eph. 4. renewed in knowledge according to the image of him that created him Col. 3.10 And so they must needs be if they know the mysteries of God's Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is like can be known only by the like The eye cannot see the Sun unless it be soli-formis unless it have the image of the Sun in it God is Light and such is the mystery of God and therefore to the seeing of God there is required the light of God In thy light shall we see light Psal The mystery of the New Man cannot be known but by a renewed mind which the genuine and true Disciples of Christ have We saith the Apostle have the mind of Christ 1 Cor. 2. No man can judge of Spiritual things unless he himself be spiritual The Philosopher required in those who were to be admitted into his School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he well knew that meer natural studies elevate and sublimate the mind from gross matter and render it more capable of spiritual things The great Rabbi our Master Christ as he would be acknowledged by his Disciples he requires of those who are admitted into his School a two-fold Lesson 1. Self-denial 2. taking up the Cross Luk. 9.14 Luk. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man come after me let him deny himself There are abridgements of Three Selfs in man since his Fall 1. One whereby he agrees with the Beast and lives according to the principles of bruitish man 2. Another whereby he agrees with the old subtil Serpent which deceiveth all the world with false Principles of corrupt Reason Rev. 12. 3. A third whereby he agrees with God and the heavenly man 1 Cor. 15. This is the man and all the man Eccles 12. To fear God and keep his Commandments this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever else is in man it 's either the Beast or the Devil This latter we must deny to be our selves Not I but the Grace of God that was with me Both these make up the corrupt self which the true man must deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word let him forsake his Colours indeed all was but colours he was led away withall before let him renounce his Party Let him deny ungodliness and worldly lusts they are the sensual and bruitish self Let him with the weapons mighty through God cast down the strong holds of Satan in the soul imaginations or reasonings and every thing that exalts it self against the knowledge of God this is the devilish self and bring into captivity every thought unto the obedience of Christ 2 Cor. 10.4 5. Let him deny renounce hate his own life Luk. 14.26 not his natural life for then how can he be Christs Disciple but his sinful bruitish and devilish life his beastly and diabolical self Self-denial then is the renouncing of our animalish bruitish diabolical false reasonings and imaginations sences self and proper wills affections and lusts This is wrought by the attraction and drawing of the Father Joh. 6.44 and by his spirit insinuating it self and coupling it self with the meek humble patient obedient and loving soul and consuming all self in it That the will of God may be done in it upon it and by it as it is done in heaven Unto this attraction of the Father and work of the spirit he who obeys and yields and resigns up himself he is no more his own nor acts nor lives himself Paul challengeth nothing not he but the grace of God with him 1 Cor. 15. He is in nothing behind the very chiefest Apostles though indeed he be nothing 2 Cor. 12.11 He lives not but Christ lives in him Gal. 2.20 Till thus a man deny himself he is not himself but either 1. The Beast wallowing in the mire of his own concupiscence or 2. The Devil pleasing and priding himself in his own supposed excellencies and appropriating unto himself that which is not his own but Gods Thus it is said of the prodigal Luk. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came to himself he was not himself before he was with the Devil and the Swine he was not himself till he denied himself and came to his Father This is the first lesson which when the Disciple learns he must expect assaults from the Beast and the Devil which he hath denied and renounced and therefore he will find the second lesson necessary 2. To
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
world is the lusts of the flesh the lust of the eyes and the pride of life This is evident we can nor think nor do nor will any thing that is good of our selves when therefore we think a good thought or will a good will 't is he that doth it without him we can do nothing but he would do this and we check the motion what do we else but wound and kill our friend pierce his head and hands and side and his feet we pierce his head with our thorny cares our covetousness Avaritia in capite omni pierce his hands when we enfeeble his power with pretence of our infirmity and weakness we could do his will but like harlots we are content to be forced and so use but half our strength great lubbers suffer our selves to be buffetted What are these wounds in thy hands Zach. 13. shall we wound him again crucifie him again kill him again is this the kindness to our friend Sign The tryal of friendship is in Adversity Vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides As gold in fire prov'd most bright appears So love and friendship in affliction chears Absolon to Hushai is this thy kindness to thy friend They were David's fast friends that went to him into the wilderness while he yet kept himself close because of Saul and they are the friends of the true David who go into him into the wilderness forsake all for Jesus Christ this is the tryal of us at this present The true David is to be set upon his Throne that 's the business that every one pretends to strive for He hath a Throne in the world due unto him all the kingdoms in the world shall be the kingdoms of Christ mean time let every one of us endeavour to put down the mighty from their seat who sit in Gods Temple to put down Antichrist who sets himself in the Temple of God and shews himself as if he were God whether we be such or no Jesus Christ will soon discover 1 Chron. 12.17 If ye be come peaceably unto me to help me mine heart shall be knit to you it shall be one with you If we come to help the true David to help the Lord against the mighty he will be one with us but if we come to betray him to his enemies what will follow Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet The way is frequent to deceive by love Such wayes and thoughts descend not from above Who is there among us can truly say with Amasa Thine are we David and on thy side thou Son of Jesse c. vers 18. This is love that a man lay down his life for his friend Darest thou do so thou canst not otherwise be Christ's Disciple or friend Luk. 14. Beg power and strength of Jesus Christ to do his will he will deny us nothing we ask of him if we be instant with him Luk. 11.5 6. Which of you shall have a friend who shall go unto him at mignight c. Jesus Christ is our fast friend he 'l rise at midnight to do us good he never slumbers or sleeps When we ask him three loaves we ask him nothing but that his kingdom may come that his will may be done no less than a kingdom The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened Mat. 13.32 even the Body Soul and Spirit untill all be sanctified That which the Apostle prayeth for 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 2. Some there are who would prove themselves friends of Jesus Christ by their election before the foundation of the world was laid But a sign or mark is that which makes things evident as doing good or evil and therefore if there be nothing to make this friendship evident it will be resolved into phansie and self-love besides this doing of good is of late dayes held to be little better than Popery But what then shall we say of that sign which our Lord gives of his friendship Joh. 15.14 Then are ye my friends if ye do whatsoever I command you Now he commands us to do justly to love mercy to humble our selves to walk with our God he saith unto us love your enemies Mat. 5. 2. Christs friends ought not to fear them who kill the body 1. What is here meant by the body 2. What it is to kill the body 3. What to fear and not to fear those who kill the body 1. By the body is to be understood that gross part of us contradistinct unto the soul as it is here opposed unto it the third part of the man as ye find them distinguished 1 Thess 5.23 Howbeit the body is not so here to be understood as separated but as united with the soul for as separated from the soul it hath no life in it but as united with the soul from which union proceeds the vegetative life 2. The body so understood is said to be killed when it is violently separated from the soul for death is ordinarily defined separatio animae à corpore 3. That we may understand what it is to fear those that kill the body we must first enquire a little into the nature of fear and the several kinds of it and which of them is here to be understood The chariot of the Soul is carried on by four wheels the four principal affections 1. Fear and 2. Hope and 3. Grief and 4. Joy as the Poet summs them up Hinc metuunt cupiúntque dolent gaudéntque They fear they lust they grieve and then they joy And the Spirit in these wheels which moves them is LOVE Timor est 1. animi passio 2. circa malum futurum 3. arduum seu difficile 4. cui resisti potest Fear is a passion of the mind touching some future evil that 's hard and difficult yet such as may be withstood 1. It is a passion of the mind for no other affection can be so properly called a passion as grief and fear which work the greatest changes both in the mind and in the body 2. It is about evil apprehended as shortly to come upon us for if it be conceived as afar off how ever evil yet we commonly fear it not as death is not feared because most men fancy it far off I thought no more of it than the day of my death 3. The evil must be difficult and hard otherwise it stirs not up fear in us we fear not small evils but despise them 4. Such evil is apprehended as resistible otherwise if it be conceived as inevitable and irresistible we do account it as present and cannot then be said so properly to fear such an evil as to grieve for it Thus Malefactors adjudged to
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 is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not prevail with us yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
In respect of a greater measure of it and 2. In regard of more glorious effects and signs then of it than ever were before and therefore before the spirit was given Peter denied his Lord but afterward he preach'd him with notable magnanimity confidence and boldness As for the Fathers of the Old Testament they had the real pledges of the spirit in outward blessings and faithful promises of the spirit in signs and figures 1. They had the real pledges of the spirit in outward blessings houses full of all good things Deut. 6.11 fulness of strength children dayes and other like temporal blessings 2. We read also Promises in the Old Testament That God would fill his house or Temple with his glory Hag. 2.7 i. e. the souls of his Children for they are his House and Temple with his Spirit the like we find 1 King 8.10 2 Chron. 5.14 and 7.1 2. Isa 6.1.4 and Ezek. 10.4 which were types and figures of that which was here fulfilled and performed Joel 2. Yea we have an express promise of it Numb 14.21 As truly as I live all the earth shall be filled with the Glory of the Lord Indeed some small measure they had of the Holy Spirit it self whose fulness was reserved for the times of the New Testament but it was only as the little drops before a great showre of rain and therefore in the Old Testament the Prophets phrase to signifie the preaching of the Word and conveyance of the Spirit was to drop their word but under the Gospel it was poured out in showers Under the Law the measure of the Spirit was like the widows oyl in the cruze but under the Gospel like the same oyl filling all the vessels in the house Under the Law they had sufficiency of the Spiri◠according to Divine Oeconomy and dispensation of that time but under the Gospel they have redundancy of the Spirit Tit. 3.6 And the reason is the fulness of the Spirit was reserved for the honour of the Son of God upon whom the spirit of God was to rest Isa 11. which was the token whereby John the Baptist was taught of God to know Christ Joh. 1.32 for under the Law howsoever the Spirit of God was given to all the Prophets yet neither in any large measure nor for any long continuance for he that shall read of the most zealous Prophet Elijah reproving Ahab to his face causing four hundred and fifty Prophets of Baal to be put to death 1 King 18. shall read him at Chap. 19. flying for his life and desiring to dye at the threats of a woman This point is useful for Instruction Reprehension Consolation Exhortation 1. Observe then the truth of the Spirit inhabiting That Spirit of the Lord which fills the whole earth saith the Wise Man which fills heaven and earth saith the Prophet Jeremiah doth in a more special manner fill his own Temple i. e. our Souls and Bodies God is in you of a truth Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you If ens dependens cannot ne ad momentum quidem temporis be separate from ens independens If the dependent Being cannot for the least moment of time be separate from the only independent essence surely the Spirit of God and God himself being that only independent Spirit it is impossible that we should be separate from it since we wholly depend upon him live and move and have our being in him 2. Observe Man is a Vessel this vessel was intended to bear Gods Name in Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies 1 Cor. 6. ult Portate Deum in corpore vestro This vessel is his body 1 Sam. 21.5 2 Cor. 4.7 O how much more is his Soul the precious Soul Prov. 6.26 how much more excellent is the Spirit an excellent Spirit his Soul is such Ecclus. 21.14 Cor fatui vas fictile the inward parts of a fool they are like a broken vessel 3. A vessel is full of something emptiness of all things is as absurd in Divinity as in Philosophy 4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost the best liquor is put into the best vessels the Spirit of God in Scripture is compared to Wine and Oyl the new wine and the oyl of gladness The new wine must be put into new vessels and the oyl of gladness into the Virgins Lamps that are trimmed or made ready 5. Observe Gods faithfulness and truth in performance of his great Promise Repleti Apostoli impleta est Scriptura the Apostles were filled with the Holy Ghost and Gods promise was fulfilled 'T is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency The Promise I send the Promise of my Father Luk. 24.49 And the Apostles are commanded to stay at Jerusalem and wait for the promise of the father Act. 1.4 with Act. 2.33 St. Peter interprets it the Promise of the Holy Ghost and St. Paul the Holy Spirit of Promise Ephes 1.13 He who is faithful in performance of his great Promise will also be faithful in performance of less Godliness hath the promise both of this life and that which is to come therefore our Saviour exhorts to seek the performance of the great Promise and the less shall be cast in as the advantage Matth. 6.33 Observ 6. Every one of the Apostles and Disciples were filled with the Holy Ghost and therefore in that respect were all equal one with other yet this assertion brings not in absolute parity and equality into the Church of Christ as some would hence infer For although there be aequalitas ejusdem ordinis equality among men of the same order yet there may be and is inaequalitas diversorum ordinum although they of the same order as the Apostles among themselves were equal yet there being divers orders in the Church those orders are not equal among themselves for waving the controversie whether Bishops and Presbyters were all of one order as it cannot be denied but that sometimes the one is taken for the other yet without doubt the Apostles and Deacons were of divers orders as appears Act. 6. and the same is as clear in regard of other orders of the Church 1 Cor. 12. Ephes 4. Yet men of unequal and different orders were herein equal that they all had received the Holy Spirit the Text is clear for the Apostles and Act. 6. is as evident a proof of the Deacons Observ 7. They were all filled with the Holy Ghost The word All is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a conjunction and joyning all together as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an union is required among them who may hope to receive the Holy Spirit as vers 1. When the day of Pentecost was fully come
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
more properly understood by the word paenitentia Ye have most of these together Joel 2.12 13. Turn ye even to me c. This sorrow was figured by the sowre herbs which they must eat when they kept the passover at their coming out of Egypt i. e. In transitu à peccato ad justitiam In the passage from sin to righteousness A potentia Satanae ad Deum From the power of Sathan to God A Pharaone spirituali ad Jesum From spiritual Pharaoh to Jesus which is the true Pesac It is necessary we be then afflicted and mourn for the loss of our delights and pleasures we have parted withal for all our sins committed against our God For our parting with our dearest friends in the flesh as the milch-kine carrying the Ark lowed as they went toward Bethshemesh 1 Sam. 6.12 our last translation refers to this Text and that upon good grounds then this is fulfilled Zach. 12.10 11 12. Hadadrimmon is a loud out-cry and Megiddo is the Gospel When the Gospel is first preached and the only Son of God known to be slain by us it causeth Hadadrimmon in the valley of Megiddo Josiah is slain the Christ of God in the Spirit is slain among us Revel 1.7 There former sorrow was a sorrow to repentance and preceding it Godly sorrow causeth repentance 2 Cor. 7.10 The other sorrow is the Concomitant or attendant on repentance The Reason of this Duty is considerable either 1. In regard of God from whom we have deeply revolted Esay 31.6 who invites us again unto himself Jer. 4.1 2. In regard of us who have a double necessity lying upon us both 1. Of Duty which answers to that which is called necessitas praecepti 2. And of means which is called necessitas medii 't is a means so necessary to Salvation that without it its impossible to be obtained as he who is the Author and Dispenser of it forewarns his Disciples Matth. 18.3 Now whereas there is a dispute whether Faith or Repentance precede This I conceive may reconcile the difference that so much Faith is necessary as to believe that without Repentance we cannot be saved Numb 14. Heb. 3. Thus the Ninevites Repentance is famous but it 's said expresly that first they believed God We must know therefore that there is a kind of legal Faith which propounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God unto us That God is Heb. 11.6 which belief must necessarily precede And therefore of the Gentiles that Faith is necessarily prerequired Thus of the Ninevites and of the Jaylor in the same condition with these in the Text Act. 16. yet him Paul bids believe and Peter bids repent He knew not God these did Act. 3. ult A Memoire worthy the transmitting to Posterity DR Jo. Wincop in a Sermon before the House of Commons at the Fast Jan. 29. 1664. being the Day before the Treaty atVxbridge began published by Order of that House the Text was Esay 22.12 printed by Robert Leyburn for Samuel Man in Paul's Church-yard at the Swan 1645. pag. 10. hath these words We all talk of Reformation But still where is it Shew me one lust thou hast mastered one passion thou hast conquered c. Talk not of Reformation only but shew it was there ever more lying cousening malice oppression than now Nay God be merciful to us I know not what kind of new cheat and hypocrisie the father of falshood hath taught some kind of men whereby to cloak all their fraud and villanies by a new way of pretending they are for the Cause Then they think all is well thereby discrediting a good Cause dishonouring a good God abusing your good intentions to work their own sinister ends by Let not men talk of Reformation only but shew it indeed and in truth NOTES AND OBSERVATIONS UPON ACTS II. 47. And the Lord added to the Church daily such as should be saved The Original Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word sound thus in our English But the Lord added to the Church daily those who were saved A Translation that differs very much from the other But it is the Wisemans counsel Blame not before thou hast examined the truth Ecclus. 11.7 which that we may the better do we look back to vers 14. from whence to the end of vers 40. we have either two Speeches of St. Peter to the Jews or one interrupted vers 37. In the former St. Peter after he had desired attention vers 14. he removes and confutes their slaunder who mock'd the Apostles and other Disciples and said They were full of new wine 2. He informs them in the truth 1. That the Apostles spake by the holy Ghost 2. That God had raised up Jesus from the dead whom they had crucified 3. That he was ascended into heaven and sate at the right hand of God 4. That he had poured forth his holy Spirit upon the Apostles 5. That God had made that same Jesus whom they had crucified both Lord and Christ And these or most of these the Apostle confirms by divine Testimony out of the Prophets The effect of this speech was compunction vers 37. sorrow and fear which fear because it is Consiliativus and puts men upon enquiry how they may escape the evil which they fear They desire Peters and the rest of the Apostles counsel what they should do Then follows Peters advice That they repent and be baptized in the name of the Lord Jesus for the remission of sins If this they should do they should receive the holy Ghost which promise belonged to them and to all a far off c. vers 38 39. And that they might perform those duties and receive the promised Spirit â—he concludes his speech with exhortation to be saved or as we render the words Save your selves from this untoward generation The effect of this exhortation in these new Converts is seen in a new conversation and that for the present vers 41. They who gladly received the word repented and were baptized and saved themselves from the untoward Generation and so were added to the Church daily vers 41 47. and for the future they who according to the Apostles counsel were saved or saved themselves from the untoward generation they accordingly obtained a like gracious act from the Lord to that which was vouchsafed unto others before vers 4. The Lord added to the Church daily such as were saved or saved themselves from the untoward Generation Thus the Syriack Interpreter and Martin Luther understood and turned the words The Lord added to the Congregation those who were saved and Piscator so the Low-Dutch Translation hath it thus the Old English Manuscript The Lord encreased them that were made safe each day And the truth of this appears Act. 5.14 Believers were more added to the Lord multitudes of men and women And Act. 11.21 And the hand of the Lord was with them and a great number believed and turned to the Lord. In the
Apostle speaks as much 2 Tim. 2.24 The servant of the Lord must not strive but be gentle towards all men apt to teach patient in meekness instructing those who oppose themselves God and good men were long patient toward us before we yielded our members servants unto righteousness and should not we be patient towards others until the same patient God will give them repentance that they also may recover themselves out of the snare and captivity of the devil and yield their members servants unto righteousness Consolation To the servants of righteousness they are doing their duty they yield their members servants unto righteousness they do their Masters business and wait upon him Psal 123. As the eyes of servants are to the hand of their master and as the eyes of a maiden unto the hand of her mistris so are their eyes unto the Lord our God they have no thoughts no will of their own all their thoughts will desires hopes fears c. are imployed about the service of the Lord This is the condition of Gods servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whom he takes neer unto him in immediate service Other servants he hath as yet novices who came but lately to his service and these perhaps are not yet well acquainted with their Masters providence nor so satisfied with the plenteousness of his house but that sometimes doubts arise what shall I eat what shall I drink wherewith shall I be cloathed For satisfaction of such young servants of righteousness let me ask of you if one of you saw his servant industrious and painful and wholly taken up with your business neglecting his own imployments and his own desires c. who among you would not take himself bound to provide for such a servant I perswade my self many a man would as soon want himself as suffer such a servant to want necessaries And hast thou a more hard opinion of thy Righteous Master who is Righteousness it self that he will be more hard toward his servant than thou art to thine that while thou art wholly imployed in his service he will suffer thee to want food and rayment and that is all he will have his servants desire in this life having food and rayment be therewith content 1 Tim. 6. Hear thy Masters old servant David Psal 58.10 and 37.25 I have been young and now am old yet never saw I the righteous forsaken nor his seed begging bread Hear thy Master himself Isai 65. rebuking his stubborn and disobedient servants the Jews who when he called they would not answer when he spake they would not hear but did evil before his eyes Behold saith he my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed c. ye shall leave your name for a curse vers 15. as it is this day What men more hateful than a Jew is what greater curse than to be made like the revolting Jews The Lord shall slay them and call his servants by another name he shall call them his friends I call ye not servants but I call ye friends Joh. 15.15 and 3. Joh. vers last salute the friends by name Which of ye would not after long tryal of a faithful servant advance him even equity would incline a man to such a kind of justice so it wrought with Potiphar Gen. 39. so with the Master of the prison so with Pharaoh in respect of Joseph so with Nebuchadnezzar Belshazzar and Darius in regard of Daniel and his fellow-servants Dan. 1.3 5 6. much more might it work with Solomon 1 King 11.28 Solomon seeing the man Jeroboam that he was understanding he made him ruler over all the charge of the house of Joseph and he leaves it for a ruled case Prov. 22.29 Now if ye being evil would yet so deal with your servants how much more bountifully shall the just and righteous Lord deal with his hear himself the Lord our righteousness Mat. 24.45 46 47. only he requires and expects thy faithfulness in discharge of that talent he hath entrusted thee withal and then thou shalt hear that joyful voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 25.21 Well done thou good and faithful servant c. Means Believe and hope in thy strong Redeemer Joh. 8.30 36. Exhort To free our selves from this abominable slavery The Saints are free men 1 King 9.22 The kingdom of heaven is hid in three pecks of meal and leavens the whole lump of spirit soul and body He that is dead is free from sin O then let us die suddenly shew forth the Lords death kill the tyrant no man could hinder thee We are in a panick fear of losing our Religion all the world cannot take away our Religion from us Religion consists in binding our souls servants unto our God all the powers of devils and men cannot loose this bond only we may betray it who can hinder us from serving our God serving God is in righteousness peace and joy who will hurt us if we do this the must suffer 't is our Religion Our lusts uncleanness iniquity these rob us of our Religion it matters not of what Religion a man is of if he be a knave O think of this when thou hearest an obscene a lascivious a proud an angry or any wicked word or hast any such thought arising out of thy heart take heed of it it will eat like a gangreen 't will increase to more ungodliness Iniquity began to work and love to cool in Paul's dayes at his first answer before Nero no man stood by him but all men forsook him 2 Tim. 4.16 when they forsook their common assemblies and gathering themselves together Hebr. 10.25 why His meaning is they were not gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart one mind one sâ—ul so as it was in the beginning Act. 2.1 and 4.32 and so as it shall be when all the people shall be gathered together to Shilo Gen. 49.10 Mean time who sees not that Love which is the mark of Christ's Disciples Joh. 13. and which ought to be enlarged to God our neighbour and our enemy is contracted into the love of a few and those of our own opinion only which is all one with self-love which is the original of all iniquity as ye find it 2 Tim. 3.1 2. if in any mans breast Christ hath kindled that fire which he came to kindle the fire of love so that he heartily loves God his neighbour and his enemy he is accounted ill affected whence is this but from the abundance of iniquity our Saviours prophecy if ever is fulfilled in our dayes because iniquity abounds therefore the love of many is grown cold O tyrannis peccatorum O the tyranny of sin Greg. libr. 12. § 11. The righteous man is more merciful to his beast he gives it some rest sin none We are debtors not to the flesh Observe the unsatiable appetite of a
the Pharisees which our Lord came to correct their Glosses were upon the Law which our Lord confutes Matth. 5.6 They thought that a man was then only guilty of murder when he actually shed blood But our Lord who knoweth the meaning of the spiritual Law he saith whosoever is angry with his brother without a cause shall be in danger of judgement without a cause is not extant in the ancient Copies as a diligent searcher of Antiquities hath observed he that hateth his brother is a murderer 1 Joh. To commit adultery may be with a lustful eye and in the heart Yea the friendship of this world is adultery in Gods account Jam. 4.4 the like we may say of Idolatry c. of Swearing and taking Gods Name in vain Object But we seem hereby to attribute too much to the Law I answer if we shall consider the Law only as a carnal or weak Commandment we ascribe too much unto it but if we consider Christ himself assisting the weak man labouring under the Law and a minister of Circumcision as he is called in that respect the Law may be said to be strong and powerful yea so strong so powerful that what is spoken of the Law the very same is spoken of Christ Deut. 30.12 14. conferr'd with Rom. 10. When the Lord promiseth to make a New Covenant with his people He expresseth himself thus Jer. 31.33 I will put my Law in their hearts c. Hebr. 8. What is that Christ yes Christ himself is the very Covenant Isai 55.3 I will make an everlasting Covenant with you even the sure mercies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle explains to be meant of Christ Act. 13.34 yea the Prophet speaks expresly I will give thee for a Covenant to the people and for a light to the Gentiles Isa 42.6 So that I hope Christ and the Law are surely reconciled when they are both one and the same Consol The Law is Spiritual but I am Carnal I am weak The spirit indeed is willing that 's from the good spirit of God but the flesh is weak that 's from impotent and weak nature Yet despair not the time will come when thou shalt be strong because thou art flesh of Christs flesh and bone of his bone that was the great mystery whereof St. Paul speaks Ephes 5. For as the Mother of all Living Eve was built out of the first Adam who was the image of the second the figure of him that was to come Rom. 5.14 so is the Church the heavenly Eve or mother of all those who live in the life of God built out of the highest Adam the man from heaven heavenly and made flesh of his flesh and bone of his bone and therefore as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of strength power valour and courage So to be men or manly is to be strong and valourous Isa 46.8 1 Cor. 16.13 from hence the Apostle reasons to the encouragement of the weak spiritual Eve Ephes 5.29 30. No man yet ever hated his own flesh but nourisheth and cherisheth it even as Christ the Church for saith he We are members of his body and of his flesh and of his bones out of weakness they became strong Thou hast a good will according to the spiritual Law and so Gods will is done in heaven pray that it may also be done in earth Exhort To be spiritually minded to observe the spiritual Law This duty rewards it self to be spiritually minded is life and peace and joy when the heart and the flesh rejoyce in the living God this is the true liberty where the spirit of the Lord is there is liberty 2 Cor. 3.17 Ambulabo in latitudine I will walk at liberty for I seek thy Commandments Psal 119. Till the Commandment appear good unto us and which is a proof of that goodness till the Law be commended unto us as spiritual and we spiritually minded with it we are held in straitness but when the good Commandment when the spiritual Law and the love of the spirit comes the heart soul and spirit is enlarged I will run the way of thy Commandments when thou hast enlarged my heart Psal 119.32 This was figured by those three Wells which Isaac digged Gen. 26.20 Esech Sitnah and Rehoboth Esech is contention Sitnah is hatred Rehoboth is room Ezech. 41.7 Ephes 2. an habitation of God in the spirit Flesh and blood shall not inherit the kingdom of God We say commonly flesh and blood cannot endure this or that and therefore we think we reason well and do well to be angry and impatient whereas indeed all those corporal and carnal accidents yea flesh and blood it self must not enter into the kingdom of God we must first be spiritualized by the spiritual Law and the body must be made a spiritual body 1 Cor. 15. We know that the Law is spiritual Here we must enquire 1. What it is to know 2. What kind of knowledge is here meant 3. Of whom the Apostle speaks this when he saith we know 2. Prove this 3. Shew the reason of it 1. I will enquire the first of the Philosopher he will tell us that Scire is per causam scire which with him is demonstration and he speaks trulier than he was aware of for to know a spiritual truth in Scripture-language is to understand it by demonstraâ—â—â—n of the Spirit 1 Cor. 2.4 My speaking and my preaching was not with entising words of mans wâ—â—dom but in the demonstration of the Spirit and of power 2. And that 's the knowledge here meant lumen spirituale the spiritual light received from God which brings with it conviction and evidence whereby we know and are perswaded that the Law which seemed to us before to sound as it were only litteral and carnal is indeed mystical and spiritual 3. By which we understand that the same person cannot well be meant under We we know and I in the next words I am carnal so as the carnal and spiritual man are opposed one to other so are their conceivings and knowledges opposed one to other 1 Cor. 2.14 and 1 Cor. 3. I could not speak to you as unto spiritual but as unto carnal unless the Apostle in the next words be to be understood to speak by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a condescent when the person speaking doctrinae gratiâ takes upon himself the person of another or else speaks of himself as he had been sometime before he attained unto this spiritual understanding and if we so judge we need not make much dispute as some do whether Paul speak in his own person or no when he saith I am carnal 2. We of whom speaks the Apostle this Of the Apostles and Spiritual men that the Apostle and all spiritual men know this such were the true Priests of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Elders who were grown up to the true and
equity expected of a man The second is the very same Mercy and the love of Mercy and the last is Faith which because it works by love St. Luke puts love instead of it Luk. 11.42 this who ever doth walks humbly with his God which is the third in that place of Micha these are the same for the want whereof the spirit of God reproves the world These three are yet contracted into a less number even these two Commandments Love of God and our Neighbour for a lively faith or faith enlivened by the spirit and the love of God are all one and mercy and judgement are all one with love of our neighbour I know well this sounds not right to our English ears who take judgement for the rigorous execution of Justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Equity Correct us O Lord and yet in thy judgement not in thy fury thy judgement i. e. thy mercy and equity Thus our Lord contracts the Commandments to two Matth. 22.36 40. Can they yet be reduced to a less number Rom. 13. and 10. Love is the fulfilling of the Law This is the most excellent way 1 Cor. 12. last which is violently divided from the thirteenth Chapter wherein he tells us what that most excellent way is and in the last verse of that Chapter he tells us of three great things but the greatest of these is CHARITY that bond of perfectness Col. 3. that end of the Law 1 Tim. 1.5 the end of the Commandment is love out of a pure heart and of a good conscience and faith unfeigned as by the wickedness of men the Commandments are increased so by their obedience they are contracted Reproves Those who dishonour the honorabilia Legis who lightly regard the graviora Legis who little esteem the great things of the Law Fools make a mock of sin pass over judgement tythe Mint and Dill we read it Annise Anethum signifieth not Annise but Dill mean time omit graviora Legis Luk. 11.42 Hos 6.6 7. these are the things whereof the Spirit of God reproves the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16. He shall reprove the world of sin because they believe not in him the power of God the Lamb of God that takes away the sin of the world of righteousness false Pharisaical righteousness The reason of all this is according as God's and Christ's Righteousness is in the hearts of his people he abbreviates and makes short his Commandment this is plain Rom. 9.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Writ out of any inferiour Court is more observed than the great holy mandatory Letters from the Court of Heaven for these things the Land mourneâ—h the want of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit reproves the world of sin of righteousness and of judgement Observ 3. There are degrees in the Commandments of God some greater Commandments some less those of the first Table are greater than those of the second Matth. 5.19 Whosoever shall break one of these least Commandments c. If there be least Commandments then are there greater and so degrees in the observation of them so that if they come in competition the greater must be preferred above the less The Priests brake the Sabbath and were blameless Matth. 12.5 Their Love to God in doing him and his people service excused them the Love of God and our Neighbour is a greater Commandment than that of the Sabbath Vbi periculum vitae cessat Sabbatum where there is danger of life the keeping of the Sabbath ceaseth Every one of you leads his Oxe or his Ass to the water Love to man and beast excuseth the breach of the Sabbath So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves whereas some Christians to whom the Sabbath was a sign and a shadow account it one of the greatest if not simply the greatest of them all Counsel and comfort unto every one who like the young man enquire what he should do to be saved There 's not any thing thou doest or hast to do but there 's a rule for it multitudes of Laws There 's not any sin thou committest but there 's a Law to prohibit it a doctrine to heal it 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are thy sins spread like a Leprosie over thy whole body Art thou full of bruises and putrifying sores from the sole of the foot to the crown of the head there is a plaster as large as thy sores the Commandment is exceeding broad The Law is a Catholicon a Panacea a salve in it for every sore Love covers the multitude of sin But alas Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets me in every circumstance and the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it guards thee and defends thee in every circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear all thy works Verebar omnia opera mea Job 9.28 Have respect to all the Commandments Psal 119.6 But this is dura custodia yet under this thou must be kept Precept upon precept line upon line Isai 28.10 The Child is brought under the multitude of Precepts When I was a child I understood as a child 1 Cor. 13. until that which is perfect is come Gal. 4.3 under the elements of the world As the multitude of stars were made in the firmament of heaven as every one of these contributed its share of light before the Sun was made even so the multitude of Commandments gives light unto the man untill the day begin to dawn and as the day light appears one star after another disappears and still they become fewer and fewer untill the light of Faith shine out as the Apostle speaks Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be reveiled Hast thou then scattered thy wayes unto strangers Jerem. 3.13 See the place hasten to the unity Wherefore Beloved let us be exhorted to hasten to the coming of that day 't is the Apostles exhortation 2 Pet. 3.12 It 's a strange one for we say rather Phosphore redde diem We wish for the day Act. 17. that the day would hasten to come to us not that we should hasten to the coming of the day but such is the goodness of that Sun of Righteousness who shines alone in his Saints as Apollo and Sol have their names from their shining alone saith Macrobius when his day light appears he contracts all that multiplicity of day light unto himself He is Achad Deut. 6. ONE and draws all multiplicity into ONE The Queen of Sheba had no more Spirit left in her 1 King 10. when she heard the true Solomon See Georg. Venet. fol. 230. b. When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour our Lord tells him Thou art not far from the kingdom of God Mark 12.34 One step further he had been
run for our strength is to sit still Isai 30.7 how then to run qui credit non festinet Isai 28.16 Answ 1. We must fit still in that sence that we are to rest from our own works Hebr. 4. we must sit still and rest from our own way for non est volentis non currentis Rom. 9. but we must go yea run in Gods way So likewise he that believes let him not make hast namely in his own evil way But the parallel place Rom. 9.33 is he that believes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX hath it also and the Chaldee Paraphrast so that the Hebrew may be suspected to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the age wherein the Prophet Daniel saith Dan. 12. Men shall run to and fro all the prize gained is knowledge and indeed much running there is but little running so little running well and therefore much it is to be feared that there is but little obtaining Some run indeed but not with all their might The Forerunner our Saviour is like a Giant or strong man to run his race Psal 19. and his steps we must follow otherwise we fail in the intension Others run but not in all the wayes of God David would run in the way of the Commandments not of one or few of them these men run well according to the First Table or at least they will perswade us so but run not in the Second such are they who over-reach men and go beyond them under a pretence of holiness such as think if they can be but a little demure and refrain from open and scandalous sins they have obtained presently No no 't is not so easily gotten Multa tulit fecitqueThey think it is but a step or two we see them better in the beginning or the end of the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these fail in the entrance of them Others run well and with all their might but soon give over When thou sawest a thief currebas cum eo Psal 50. such runners were the Galatians Currebatis benè ye ran well as saith the Apostle and what hindered ye c. these fail in the radication Others run too but with the weight that presseth down thus the wrathful and angry man runs headlong and over-runs but obtains not for the wrath of man works not the righteousness of God The proud Man stalks and goes in such a majestick pace that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes short of the mark he looketh so high that he misseth the low way The covetous Man lades himself with thick clay yet he 'l run to though his feet his affections be clogged with earthly things The glutton will run though he be a slow-belly and the drunkard though the way be too narrow for him to reel in The sloathful man will run a little too but there 's a Lion in the way the Devil he complains of and he feigns impossibilities of running the way of Gods Commandments and this conceit must needs make a man sit still or soon give over for 't were no other than to exhort a man to run over the Church The Letcher will run too though an Whore saith Solomon be a deep pit in his way These run all but make no progress at all in the wayes of God Movent se non promovent they are still in iisdem vestigiis like an horse in a mill they go round and round a man may find them where he left them along time after they run the Devils race ambulant in circuitu Others think they have run enough if they have out-run their next neighbours the great Judge of this Race he regards not that but who comes neerest to the mark and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what shall we say to those whose feet run to evil and make hast to shed blood Prov. 1 16-6.18 Isai 59.7 Psal 59.4 Alas these do not so run that they may obtain and yet the most men run one of these blameable wayes Alas what comfort then is there in this Christian Race Thou runnest alone and yet thou art not alone for God is with thee Look unto Jesus the author and finisher of thy faith Hebr. 12. Look unto Abraham the rock out of which thou art hewn God called him alone Isai 51.2 God called this righteous man to his foot to run with him Isai 41.2 David was like a sparrow alone Psal 102.7 and Job 23.10 11. Behold he knoweth the way that I take when he hath tryed me I shall come forth as gold my foot hath held his steps his way have I kept and not declined even so comfort and chear up thy self whosoever thou art that runnest alone But alas I have many observers and as many enemies the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and if my foot slip they rejoyce greatly at it Psal 38.16 But the dogs bark at them that run not at them that go easily or silent God gives his Angels charge over thee c. Psal 91.12 and he will not suffer thy foot to slip Psal 121.3 Prov. 3.23 Though thou run thou shalt not stumble Prov. 4.14 But alas few very few there are who run this Race True there are but few so there are few pearles yet more there are than thou knowest of as God told Eliah But what if there be but few yet one of them is worth ten thousand others and better it is to go alone to heaven than with a crowd to hell Embrace we the Apostles Exhortation in the Text so to run that we may obtain Consider I beseech you how reasonable this Exhortation is As for the prize it self what is it but heaven and happiness but life eternal what else but a crown of righteousness a state of glory to be reveiled in us but to be enstated in that life which shall last for ever what else but to be like unto God himself what else but to be partakers of the Divine Nature what else is this prize this reward but God himself I am not able to express it fully nor can any man who hath not attained unto it will ye hear the Apostles description of it by way of gratulation unto the Hebrews who had now many of them finished their course Ye are come uuto Mount Sion unto the city of the living God the heavenly Jerusalem to an innumerable company of Angels to the general Assembly and Church of the first-born that are written in heaven to God the judge of all those who run this Christian Race to the spirits of righteous men made perfect and to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 'T is true indeed this prize is very hardly and with great difficulty attained unto strait is the gate and narrow is the way And 't is a very rare thing too one of many obtains this prize few there are that enter into it But
God will cause Righteousness and Praise to spring forth before all the nations The Reason of this why all things are thus become new beside what hath been formerly delivered is the decree of God Isa 56.17 I create new heavens and a new earth and vers 18. I create Jerusalem a rejoycing and her people a joy and the end of this decree is that the new people may serve God in newness of life Rom. 6.4 and newness of spirit Rom. 7.6 That they may be to the praise of his glorious Grace Celebrate and Magnifie his Name being to sing that new song Hallelujah in the Church on earth the Jerusalem that is beneath which will never end in that Jerusalem which is above Apoc. 19. This point is useful for Instruction and Consolation and Exhortation 1. Observe for Instruction the excellent estate and condition of Gods new people they have all things new in them They are renewed in the spirit of their mind Rom. 12.2 They have a new heart and a new spirit Ezech. 39.26 they are the people of the new world the new heaven and the new earth wherein dwells Righteousness 2 Pet. 3.13 Inhabitants of the New Jerusalem Apoc. 3.12 How excellent are the new people They walk in the new and living way the way of life as it is in the Syriac Hebr. 10.20 They walk in newness of life Rom. 6.4 they serve God in newness of spirit Rom. 7.6 they speak with new tongues and if thus we understand our Saviour Mar. 16.17 it will be a sign that follows all that believe when the new people speak as the Oracles of God Pet. and to the edifying of one another They are called by a new name i. e. they are called Christians Act. 11. a glorious name so glorious and so powerful that it is the saying of an Ancient Father No man would be an heathen if we who are called Christians had a care to be such no man would be so brutish but he would presently hasten to be a Christian if we who call our selves by the new Name of Christians performed and made good in our Life what we make shew of in our Name Let us observe this who are Christians and either make our lives better or be ashamed to bear our New and Glorious Name what a shameful contradiction in adjecto it is drunken Christians adulterous Christians covetous Christians envious and malicious Christians treacherous lying faithless disobedient Christians factious Christians who divide Christ and forsake that new Name and call themselves after the names of Men Were ye baptized in the name of Paul saith Paul himself much less were we baptized in the name of any Man Leader of any Sect and why then should we be called by his Name whatever it is I doubt not Beloved but some Sect hath come nearer the Truth than others have done and that there is somewhat eminent in every Sect as Mirandula speaks of the several Sects of Philosophers Aliquid magni est in unaquaque Secta But they are all no better than so many pieces of Christ's Coat which every Sect takes to it self as our Saviour speaks and puts as a piece of new cloath to an old garment Matth. 9. to cover their nakedness but Christs Coat is without seam and in him not only in a shew or a pretence but all things are new But the poor dejected and disconsolate Soul may say Are all things new in Gods new people Alas I find little or nothing new in me mine old things are not passed away Answer No thou couldest not find that unless there were some thing new in thee the old things discover not themselves to thee that they are such but the old are discovered by the new for all things that are discovered are discovered by the light for whatsoever doth make manifest is light Ephes 5.13 It is one degree to wisdom for a man to know that he is not wise and the way to wisdom is to be a fool in this world 1 Cor. 3.18 For there are degrees of renovation 2 Cor. 4.14 15 16. The inward man is renewed day by day so that although all things are become new yet all things are not become new all at once Nemo repente fit optimus But the Old Serpent deceives me with his subtilties Answ As there is an Old subtil Serpent so there is an ancient of dayes the only wise God who prevents thee with his Grace that thou mayest not be deceived by the Old subtil Serpent And as Moses lifted up the Serpent so must the Son of Man be lifted up Joh. 3.14 15 16. But the Old Serpent tempts me to mine old sins Answ As there is an old Serpent tempting so there is a new Man succouring thee and those that are tempted Heb. 2.18 There is a faithfull God that will not suffer thee to be tempted above what thou art able 1 Cor. 10.13 But my sins are so many and so often iterated that God is weary of repenting Jer. 15.6 God will not be weary of repenting that he hath forgiven thee if thou be not weary of repenting that thou hast offended God But mine old sins return upon me and vex me Psal 79.8 Answ As thou hast old sins so hath thy God old loving kindnesses Psal 89.49 But mine old sins solicite me to entertain them day by day Answ And Gods mercies are renewed every morning Lam. 3.23 Wherefore despair not poor Soul but as thou art tempted daily by thine old sins so die daily to thy old sins and be renewed daily in the spirit of thy mind Renew thy repentance daily and daily let thy requests be made known unto God and daily pray unto him to create in thee a new heart and renew a right spirit in thee If thus thou doest fear not but be assured that in Gods due time all things will become new unto thee Lastly It serves for Exhortation to us who are to eat this new and spiritual meat and drink this new and spiritual drink that we endeavour ever hereafter to walk in the new and living way It is our vow promise and profession that we truly and earnestly repent us of our sins and that we are in Love and Charity with our neighbours and intend to lead a new life following the Commandments of God and to walk from henceforth in his holy wayes It is that we pray for that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ our Lord. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new MOral old things are past away I entered before upon an Exhortation that we would let these old things pass away from us A business of the greatest moment a duty which most nearly concerns us yet that which of all duties in the Christian Life we are most hardly and with the greatest difficulty perswaded unto to hate those things
I shall not trouble you with the manifold significations of it but name only the principal and speak of it only as it fits our purpose And so we may consider it Either 1. In regard of the new things themselves and then it is a note of their dignity Or 2. In regard of us to whom these new things are propounded and then it notes our duty 1. In regard of the new things themselves 1. It affirms them to be certain and true And 2. It denotes them to be excellent And 3. To be present And so many points of Doctrine there are couch'd in this word 1. These new things are true and certain 2. These new things are excellent 3. These new things are present I shall first handle the Doctrines and then make application of them 1. These new things are certain and true in opposition to Types and Figures Falshood and Lyes For whatsoever is not true is not always false but typical or figurative as ye shall easily perceive by some few examples of many 1. The true Tabernacle is opposed not to a false but to the Figurative Heb. 8.2 Christ is the minister of the true tabernacle 2. The Holiest of Holies figuratively such is opposed to those which are truly holy Heb. 9.28 Christ is not entred into the places made with hands which are figures of the true 3. So Christ is the true light Joh. 1.9 The true light that enlightneth every man the true bread Joh. 6.32 Moses gave ye not that bread from heaven but my Father giveth you this true bread from heaven The true vine Joh. 15.1 I am the true vine not as if the the natural light or Manna or Vine were false or falsly so called but Types they were and Figures only of the true Light the true Manna and the true Vine Thus when Daniel chap. 7.13 16. had seen in a night Vision as other figurative representations so especially the principal new thing we speak of Christ's everlasting Dominion which shall not pass away and his kingdom which shall not be destroyed Daniel came to one of them that stood by and asked him the truth of all this What he means by truth he explains by the next word So he told me and made me to know the interpretation of things The like ye have in vers 19. of that Chapter and Chap. 11.2 And thus Behold notes the truth of these new things hidden under and opposed to Types and Figures 2. The things are true in opposition to falshood and lyes Thus the truth and a lye are opposed 1 Joh. 2.21 and he that tells lyes and speaks truth Joh. 8.44 45. In both respects the new Man Christ is called truth Joh. 14.6 1. Thus Grace and Truth came by Jesus Christ Joh. 1.17 Where truth is opposed to Types Figures and Shadows which Christ fulfilled Col. 2. And 2. He is faithful and true Apoc. 19.11 And therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Amen or Truth the Witness the Faithful and true Witness Apoc. 3.14 And so ye have the first Point explained and proved The second Point is These new things are excellent This word Behold demonstrates excellent rare wonderful great things We say not Ecce Behold when we speak of toys and trifles things small and ordinary Behold implies things of the best note 1. The New Creature Christ and all his Graces And 2. A new State of the Christian Church different from that of the Jews Rare new things Behold I send Eliah the Prophet John the Baptist to foretel the new man's birth Malach. 4. Wonderful things Behold a virgin shall conceive and bear a Son that New Man Esay 7. Great things Behold I declare unto you great joy which shall be to all people Luk. 2.10 2. Excellent graces of the New Man 1. The new Commandment by which he lives 2. That new way that new and living way that excellent new way of life of charity 1 Cor. 12. ult 1 Cor. 13.1 a verse unadvisedly and violently rent away from the 13th Chapter which essentially and properly belongs to it Behold how good and how pleasant a thing it is for brethren to dwell together in unity Psal 133.1 Excellency of power 2 Cor. 2.7 Excellency of knowledge Phil. 3.8 We have a great many together Prov. 8.6 I will speak saith Wisdom of excellent things And they are Truth Righteousness Instructions Knowledge Wisdom the fear of God Counsel Strength all which and more follow in that Chapter from which principles issues the most excellent new Christian life And that life in more abundance Joh. 10.10 3. The Apostle describes the new state and condition of the Christian Church Heb. 12.22 Ye are come to mount Sion the City of the living God the new the heavenly Jerusalem and to an innumerable company of Angels To the general Assembly and Church of the first-born which are written in heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Testament and to the blood of sprinking that speaketh better things than the blood of Abel Of these speaks that great voice out of heaven Apoc. 21.3 Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God That 's the second Point The third is these certain and excellent new things are present This word demonstrates the presence of all these certain excellent new things both in respect of place and in respect of time It is the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing specially at things present as also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which represent things to our fight and view to be looked upon Thus God himself who makes the new heaven and new earth who is the fountain of all certain excellent and present new things He himself is so intimately present with us and with all his new people and such as desire to be so that they may feel after him and find him For if the Sun and Light can diffuse themselves c. much more God Act. 17.27 So St. Paul tells the Athenians That he is not far from every one of us For in him we live and move and have our being So near us that we may feel after him and as it were touch him and draw new vertue from him And therefore the Greek Interpreters render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to touch That which we have seen with our eyes which we have looked upon and with our hands have handled the words of life 1 Joh. 1.4 Nay so nearly present are these new things that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The kingdom of God is within you Luk. 17.21 And the New Man is in you For know ye not that Christ Jesus is in you 2 Cor. 13.11 Col. 1.26 27. 2. These true
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
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
Christian wealth saith Hierom. Now that a poor man be content with his own mean estate there is required a twofold disposition 1. A positive well-liking of his own estate 2. A comparative better liking of his own estate quoad se as for himself than of anothers A poor man cannot but like well of his own mean estate if he consider it both as it furthers his spiritual good And as it hath in it self sufficient temporal good 1. And for the first know that thy way to heaven poor man is more compendious on the left hand by adversity than on the right hand by prosperity Matth. 5.3 10. 'T is true indeed a thousand have faln on the left hand but ten thousand have faln on the right That hath slain her thousand but this her ten thousand For whereas poverty in Spirit imports saith Thomas an evacuation and emptying the soul of pride and lofty thoughts blown up by the confidence repos'd in wealth and honour Thy outward poverty of estate augments that inward poverty of spirit as the antiperistasis of outward cold intends the heat within us So that God hath prevented pride in thee alotting thee a mean condition of life and not affording fuel or incentives unto such proud and high swoln cogitations To which by how much every one is the more rich and noble by so much the more he lyes expos'd and open Surgit animus cum potentia as he speaks the mind it riseth with the power and means And therefore Paul seeming now to have ended his first Epistle to Timothy with the wonted form to him be honour and power everlasting Amen Adds as it were a Post-script of great weight and consequence Charge them that are rich in the world saith he that they be not high minded Such lofty spirits make the way to heaven difficult and full of trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of God seems at first to wonder how they that but have riches can ever come there Difficile dicens divitem introire in regnum Caelorum utique intelligit pauperem facilius The Son of God saith St. Hierom affirming that it 's hard for a rich man to enter into heaven implys doubless that it 's easier for a poor man to enter into heaven And when the Spirit of God speaks expresly that not many mighty not many noble are called is' t no◠implyed that many impotent many poor and many ignoble are called more plainly and without need of consequence Hath not God chosen the poor of this world saith St. James rich in faith and heirs of the kingdom But how alas how can a poor disgraced Christian man pick a temporal contentment out of that estate which seems indeed naught else but a soul devouring discontent Even so as out of the eater came meat or as the stomach lest the body pine turns even the humours into nourishment when thou hast nothing else to take pleasure in take pleasure in reproaches in necessities in persecutions in distresses so did Paul 2 Cor. 12.10 But always there is some sweetness in the strong some good though mixt with many evils pick that out as the stomach lest the body pine seeks nourishment out of the very excrements So did Dionysius the Tyrant of Syracuse who now ejected and forc'd to teach a School at Corinth chear'd up himself thus Regnabo tamen yet I will reign saith he though it were God knows but imperium in belluas So did the Cynick who when he saw the Mice gather up the Crums 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Diogenes himself saith he hath his parasites Diogenes and Dionysius Corinth and Athens shall both rise up in judgement against thee thou querulous and repining soul Vivere me dicas something I have but God knows it is but a little But little hast thou not thy share Did not God divide it to thee And wilt thou blame his wisdom Call'st thou that little that he knows fittest for thee I tell thee 't is rather great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a blessing in it Esay But grant it were but little do not men receive little and great gifts with like reverence and thanks if from the hands of Kings What hast thou that thou hast not received from the hand of God And wilt thou be ungrateful unto his goodness What if it be but little Is' t not more than thou broughtest with thee Thou broughtest nothing at all with thee into the world yet is not that little thou hast more than thou seest many others have And hast thou not deserved far less What though but a little so the Righteous have it What though but a little so with the fear of the Lord though but a morsel so with contentment though but a door-keepers place so in the house of God But how little is it Alas but from hand to mouth but food and raiment Proud ingrateful wretch but food and raiment Was not Jacob a better man than thou as worthy a man Beloved as any of us all yet 't was all he prayed for Gen. 28.20 Bread to eat and raiment to put on yet thou call'st it little The Primitive Noble army of martyrs of whom the world was not worthy they had not so much They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented They wandered in the deserts and in the mountains and in the Dens and in the hollows of the earth yet more than they had thou callest little Little thy Saviour himself had less The son of man hath not where to lay his head It 's an example so without so above all example that it 's impossible to ascend higher Matth. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an Autarchie it is sufficient for the Disciple to be as his master is and the servant to be as his Lord is A man would think so and is it not sufficient for thee Thou art not yet his Disciple thou art not yet his Servant Consider these things well and go thy ways be male-content repine at thine own estate and chide Providence if thou knowest for what And yet I have a greater consolation for that poor man who is contented with his mean estate than this is terrour to the male ntent ye have it annexed unto this Precept of contentation Be content with what ye have Why For he hath said I will never leave thee nor forsake thee Our English cannot express emphatically enough that heap of Negatives in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee no I will by no means forsake thee Whatever consolation can be added unto this 't is less We return unto thy Divine Majesty most merciful Father all possible praise and thanks for all thy blessings bestowed upon us for the speaking and hearing of thy holy word though in great weakness Grant we beseech thee that what hath been sown in weakness may rise again in power And to this end grant that acknowledging every good and perfect gift even
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
are many of them surely there are some on this side Rome Now perhaps our thoughts are upon some sort of men among us Are there not some Antichrists at home even at our nearest and most intimate home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposites are circa idem If therefore Christ be in men as he is except they be reprobates Then surely Antichrist is also in men the Tabernacle of God is with men Apoc. But Satan who opposeth Christ in his dwelling he takes up Gods Tabenacle Surely since there are many Antichrists he must be one of them and a great one And therefore as the Saints receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy one who teacheth all things that are true So is there an Antichrisma a Counter anointing from the holy One that teacheth all things that are false and erroneous Satan transforms himself into an Angel of light 2 Cor. 13.4 5. These Antichrists are many yet all aim at one thing the ruining and rending the Church of God like Sampsons foxes they draw contrary ways he bound them and tyed them tail to tail Jud. 15. but one fire-brand between them Thus all sects look contrary ways yet all agree at the burning consuming and ruining the Church of Christ Christ's Spirit is a meek and quiet and innocent and harmless Spirit Therefore the turbulent spirit is none of Christ's spirit Ye know when the Samaritans would not receive Christ certain zealots would bring fire from heaven and they had an example for it Elias did so Thus many bring Eliah's example for their zeal against others But what was our Saviours answer Christ was peaceable his Disciples were charged with turning the world up-side down but we never find either in Scripture or any Ecclesiastical story no not in the days of our Martyrs bloody days that any of them shed blood no mark what a brand the holy Ghost sets upon such Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took certain fellows of the baser sort Exhort That we would make the best use of these worst times The Apostle 1 Cor. 10.11 tells us that upon us the ends of the world are come What infers he from hence vers 6. 1. That we should not lust after evil things as they lusted be ye not like your fathers Zach. 1. 2. Neither be ye idolaters covetous Col 3.5 nor gluttons who make their belly their god Phil. 3.19 who sit down to eat and drink and rise up to play It is Gods property to bring light out of darkness good out of evil Let us herein be followers of God as dear children let us extract good out of these evil times We may do so very well For God in these last days hath spoken to us by his Son As Gal. In the fulness of time God sent his Son Matth. 21. last of all he sent his Son Ratio 1. Respectu Dei patris mittentis loquentis Every Agent by how much the more perfect acts more perfectly and after a more excellent manner in the end than in the beginning of his work Since therefore God is the most perfect Agent he works more excellently in the end of his work than in the beginning of it Therefore the Wise man implys that howsoever vain men praise the days that are past yet wise men judge otherwise Ne dicas cur primi dies fuerunt meliocres istis quia stulta est hujusmodi interrogatio Say not the former days were better than these because that is a foolish question Eccles 7. Ratio 2. Respectu hominum bonorum quorum via crescit in perfectum diem In respect of good men whose way increaseth more and more unto the perfect day Prov. 4.18 Phil. 1. Ratio 3. Respectu malorum quos praescivit fore plurimos eosque pessimos sextus dies criticus est omnium pessimus novus Jannes Jambres novus Simon Magus qui prae se ferrent esse magnam virtutem Dei In respect of evil men who he foresaw would be many and those the worst The sixth is a critical day of all other the worst new Jannes c. Act. Both openly wicked their works go before to judgement And closely wicked under false righteousness therefore need Christ and his Spirit to reprove the world of righteousness and sin 1. Observe the great Grace of God unto his ancient people the Jews that whereas they almost despaired under Moses God afforded them the greater mercy He sent Moses into Egypt he brought them out of the Babylonish captivity by Cyrus He now raised them up a spiritual Moses and a spiritual Cyrus the Son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of God himself to bring them to the glorious liberty of the Sons of God 2. Observe the goodness of God to the world he hath shewn himself the longer the more gracious unto mankind first Prophets then his Son First Elisha's servant must come with his staff the Prophet with his Law But Elisha wust come himself c. When the world grew worse and worse the strong man kept the house God sent a stronger than he 1. Christ in the flesh 2. Christ in the Spirit to be spiritually born of the woman cloathed with the Sun Apoc. 12.1 2 3. Exhort To make use of the good in these last evil days In this day the good and evil strive they have now their shock All the Wisdom of the former ages flows into this all the stories are written for us upon whom the ends of the world are come This whole Chapter as ye may have heard is encomiastical consisting of a double encomium or commendation The first contains the praise of the Gospel or New Testament compared with and preferred before the Old in the manner of dispensing it we have done with that The Second contains the praise of Christ the Author Minister and subject of the New Testament from the middle of the second Verse to the end of the Chapter Christ is two ways commended unto us 1. Absolutely 2. Comparatively 1. Absolutely which we may call Christ's absolute encomium or commendation 2. Comparatively by way of comparison with and prelation before the most glorious Creatures of God most eminent for wisdom Holiness and Power the Angels And that we may call our Saviours symbolical hyperbolical and transcendent commendation from vers 4. to the end of the Chapter 1. Our Saviours absolute commendation is from his Riches and Honour 1. His Riches his Father hath made him heir of all things This inheritance of Christ is illustrated by the grounds or reasons of it 1. His creation of all things and so he became heir of all the Creatures 2. His eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of the glory and express image of his person 2. His honour in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set him at his right band The Grounds and Reasons of that are 1. His Conservation of all Creatures in their being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing all things 2. His
Jerem. 10. He hath made the earth by his power and 29.5 I have made the earth by my power and outstretched arm i. e. by Christ the Arm of the Lord Esay 53. The Reason why God made the worlds by his Son may appear from the consideration of that eternal Idea and principle in himself sufficient for the production of many worlds for as the Idea or pattern of an house in the Builder as also his skill and power is sufficient for the building of many houses And the reason is the same of all Artisans and handicrafts men who all work from an inward form and principle of operation Even so the Idea of the world and the principle of wisdom and power in God the great Architect and Builder of the worlds is sufficient without diminution for the Creation of many yea infinite worlds This work the Lord produceth not out of any indigency or want but for the manifestation and communication of his goodness without any diminution of goodness in himself As there are more worlds so are there also more Creators of these worlds for howsoever it be true That to us there is but one God as St. Paul speaks and that one God hath made all Malac. 2.10 Yet because in that one God there are many persons to every one of them the work of creation is ascribed 1. To the Father Ephes 3.9 He created all things 2. To the Son Col. 1.16 All things are created by him and for him And Heb. 1.8 The Lord in the beginning hath laid the foundation of the earth and the heavens are the work of thine hands 3. To the holy Spirit Gen. 1.2 Which moved upon the waters Psal 33.6 All the host of them by the breath of his mouth Psal 104 30. Thou sendest forth thy Spirit and they are created Job 26.13 By his Spirit he hath garnished the heavens And 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life This is an Article of the Christian Faith Heb. 11.3 So that it 's no opinion taken up by men no private tenent viz. The eternity of the Son of God as he is confessed to be before all worlds Prov. 8.26 Before the mountains were settled was I brought forth If God have made the worlds by his Son then his work is perfect and good An Artisau though never so perfect and cunning in his profession yet he may bungle and not make a perfect work The best Musician may flur a Note and sing out of Tune The best Physician may delay his cure or kill his patient instead of healing him Why because they act not according to the principles of their Arts. But the great Artichitect made the worlds by his Son i. e. by his Wisdom And therefore his work may be passing good So Moses speaks of it Deut. 32.4 He is a rock his work is perfect It was his sentence upon his review of the whole work of Creation that it was all very good He made the world very good how comes it to pass that now it is very ill It is disputed by Divines whether the outward and greater worlds be impaired any whit yea or no. But all men agree that the inward and little worlds are degenerate from what they were even the Philosopher himself in his Ethicks gathers very probably from the perversness that he observed in the manners of men that mans nature was sometime otherwise than he then found it to be But the Scripture and our own experience evidently proves it that Gods and Christs worlds are extremly ruined in us And that the foundations of the earth are out of course The world hath entertained a new Prince Joh. 12.31 And he hath a people too a world that hates Gods world of new Creatures Joh. 15.19 A world which the Creator of it reproves and convinceth of sin And because Righteousness and judgement have good names in the world The prince of the world who can turn himself into an Angel of light He hath erected a righteousness and a judgement to oppose God the Creators Righteousness and Judgement which the Spirit of God reproves Joh. 16.8 A great deal of false wisdom came into the world A wisdom so foolish that the world by that wisdom knows not God 1 Cor. 1.21 And the Creators wisdom is accounted folly and his strength weakness and the honour of his new creatures baseness vers 27.28 Yea his principal New Creatures are become the off-scouring of all things 1 Cor. 4.13 Insomuch as he who will become wise in this world must become a fool that he may be wise In a word Gods World wherein Righteousness at first dwelt is now become a world of iniquity Thou madest all O Lord very good thou sowedst good seeds in thy field whence then hath it tares Thou didst create good seeds of righteousness and holiness in the field of mans heart The field is the world Matth. 13. the world which God set in mans heart Eccles 3.11 And whence then hath it the tares the seeds of errour Whence the Lord answers The enemy hath done this for God made man to be immortal but death came in through the envy of the Devil Wisdom 2.24 O that 's well then we are not in fault No Though the enemy hath done this yet he hath done this by man By one man sin entred into the world Rom. 5.12 Insomuch that the pollutions of the world as the Apostle calls them are rather our calamities than our sins Such as we can rather bewail than help This defilement of the world it 's the corruption of nature c. O Beloved let us not I beseech you so foully deceive our selves in a matter of the greatest moment let us not lay the blame upon Satan and upon Adam or any other but our selves that the world is polluted and Gods workmanship depraved and we made unworthy to obtain Gods world That which seems to be imputed to one only The Wise man attributes to all Eccles 7. ult God made man upright but they have found out many inventions So that though the Devil hath done this yet ungodly men by their works and words call destruction unto them Though the enemy hath sown his seed yet ungodly men are his seeds men yea all of us have sown our seeds of sin The young man sows his wild oats in excess and riot The old worldlings set their thorny cares of covetousness and so of the rest So that though the enemy hath done this yet we our selves are enemies also in our minds by wicked works Col. 1.21 Besides though it be very true that by one man sin entred into the world yet as true it is that if through the offence of one many be dead much more the Grace of God and the gift of Grace by one man Jesus Christ hath abounded unto many and not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free
they thought they were acted by Eliah's Spirit and carried with his zeal but they were deceived a zeal indeed they had but not according to Knowledge nor according to Charity and therefore such as proceeded only from humane passion not from divine instinct and motion for the Son of Man came not to destroy mens lives but to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Solomon Wisdom is a loving patient and gentle meek and loving spirit such is the Spirit of Christ such is his Government patient and gentle and meek and loving they are but young Disciples at the best who are acted by any other spirit they which pretend Eliahs spirit let them shew it by Eliahs holy life Christ the Son of Man had sown good seed in his field i. e. the children of the kingdom in the world but the Devil he sowed his tares i. e. wicked men among them Matth. 13. Now the young harvesters of Christ these would go presently and pluck them up by the roots vers 28. the Lord of the field was more patient than his over-hasty servants he gives command that both grow together till the harvest vers 30. The Judge of all the world would not have sentence executed speedily on Malefactors and truly Beloved did we as we ought consider as the patience of our Lord so likewise our own forepassed lives we would not so rashly proceed against others whom we conceive less holy than our selves to this purpose let us hear the Apostles counsel Tit. 3.1.5 Joh. 8.3.11 This makes for the great Consolation of Christians that Christ ruleth and governeth all things Hallelujah be glad praise and land Apoc. 19.6 for the Lord God Omnipotent reigneth hee 'l have a special care and will provide well for his own Subjects Christ is so good a Prince that he hath not a rebel in his Kingdom but he feeds them Luk. 6.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more then will he be provident for his own obedient and loyal Subjects both guarding and protecting them from all evil and procuring unto them all good things necessary for them This though I well know Christs understanding Subjects easily yield unto as knowing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine providence and the hidden wayes of God which are reasons of State unknown to others yet some weak ones there are apt to misconstrue the acts and proceedings of the King such is the weakness of some that they conceive all passages of providence must stoop and agree with their particular conveniencies not considering that he who supports them and governs them governs also all things c. not considering that as there is a special providence over the Saints so there is a general providence over all the world Before the Babylonian Captivity things were in such a condition as they are now with us this was the weakness of Baruch to whom the Lord directs a special prophecy by Jeremiah Jer. 45.1 Before the destruction of Jerusalem the Lord warns his Disciples of this Mat. 24.6 Ye shall hear of wars see that ye be not troubled for all these things must come to pass And St. Paul sent Timothy to comfort the Thessalonians against this affliction Your selves know that we are appointed hereunto Bildad takes up Job roundly for this Job 18.4 Mind thine own business arm thy self with patience and let God rule the world yet this hinders not the particular providence but that the eyes of the Lord are over them that fear him yea the eyes of the Lord run to and fro to shew himself strong in the behalf of them that fear him 2 Chron. 16.9 But alas I live in the midst of the sinful world what notice can be taken of me As it is the great folly of wicked men that they think they shall escape though they commit iniquity for how can notice be taken of them so it is the great weakness of the Saints He hath promised to be a little Sanctuary Ezech. 11.16 In a general confusion he threatens Isai 3. for proof of this 2 Pet. 2. Such a gracious promise the Lord makes to Ebedmelech Jer. 39.16 17 18. and to Baruch Jer. 45. Psal 37.19 But what shall I eat what shall I drink Our Lord tells us that for these things the Gentiles seek they are heathenish cares He hath promised in the dayes of famine they shall have enough Psal 37.19 Will not he that feeds the Ravens feed his own Children cast all your care upon him Though the Lord can deliver from all these and can provide supply of all temporal good yet if he do not we ought not to be troubled Dan. 3.17 18. Though he kill me yet I will trust in him But alas I have a great burden of sin He who beareth all beareth thy sins also Act. 13. More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had by himself purged our sins THe grounds of our Saviours Right and Title unto all things are 1. his Creation 2. Conservation and Gubernation of all things and 3. Restauration of Man Of the two former I have spoken I come now to the third Making or having made or wrought the purging of our sins by himself in which 1. the work it self done he maketh or hath made the purging of our sins 2. how he wrought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself Purging of sin is not only remission pardon or forgiveness of it but also cleansing purifying and taking it away which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere This purging of sin was signified in the old Law by washing sometime in the water as in that Baptism figured by the Sea through which the Israelites passed as it were a Baptism in the name of the Father 1 Cor. 10. Sometime with blood Revel 1.5 Jesus Christ hath washed us from our sins in his own blood as it were a baptism in the name of the Son Sometime with fire he shall baptize you with the holy Ghost as with fire Matth. 3.11 A Baptism in the name of the holy Ghost This purging of our sins Christ works Esay 53. vers 4.10 by shedding of his blood which was figured by the high Priest Heb. 9.7 who every year went into the second Tabernacle or Sanctum Sanctorum not without blood of bulls and heifers But Christ being come an high Priest of good things to come entred into the holy by his own blood For almost all things by the law were purged by blood and without shedding of blood there is no remission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist and therefore may be rendered indifferently in the perfect or present Tense 1. In the perfect so he hath wrought the purging of our sins The Lord herein observed a proportion Rom. 5.18 19. For as by the offence of one judgement came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life So that
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
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
into their Masters affections Do not the thing that I hate Jer. 'T is no hard matter to discover whether we love Righteousness yea or no That which we love our thoughts our desires and affections are upon it yea in that our actions are employed Amor meus pondus animae meae whatever we love the weight of our soul yea of our whole man propends and inclines that way our love is the byass of the whole man Look now impartially into thy self what are thy thoughts set upon Are thy thoughts thoughts of Righteousness or thoughts of iniquity Esay 59.7 Is our love toward Righteousness our hatred toward iniquity In a word examine thy self what thou art wont to be employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to love is used also to signifie wont and custom What is thy wont Matth. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrites love to pray standing in the Synagogue and in the corners of the streets that they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they love i. e. they are wont so to pray what men love to do they are wont oft to do Psal 129.97 O how I love thy law it is my meditation day and night If thou wilt not judge thy self by this sign others may Laudibus arguitur vini vinosus Homerus Homer often praiseth wine therefore men judge of him that he loved it well Another sign there is whereby thou mayst discover thy self best unto thy self and better than all the world besides Many men shew forth unto the world examples of good civil and moral actions They will not deceive or go beyond their brother in bargaining they will not be drunkards c. And I would to God that all who profess Religion were arrived at such a degree of civility for sure I am where there is not the exercise of such actions it s no great matter what Religion men profess Now 't is possible such actions may be feigned and hypocritical then they cannot last long Difficile est Dissimulare diu Yea how long soever they last if they proceed not from a good principle even from the love of Righteousness it self the man who performs them cannot be thought a good subject of this King he loves righteousness c. and so must all our actions proceed from the same Principle 1 Cor. 16.14 A man may do that which is materially righteous and yet not be a righteous man It is the love of Righteousness proceeding from Faith that renders the action truly righteous and the man righteous 'T is possible a man may perform that which is materially good and right for by respects and for sinister ends but it is the Love of Righteousness that makes him righteous Exhort To hate iniquity Hatred is affectus separationis 'T is totius generis Haman out of the hatred of Mordecay proceeded to hate all the Jews More NOTES upon HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN these words are contained 1. Christ's Unction and Inauguration And 2. from whence he received his Unction and Inauguration The Donation and the Donour Christ's Unction is extraordinary in the 1. Kind of it it is with oyl of joy 2. Measure of it above his fellows Here we may enquire 1. How is God to be understood 2. Oyl 3. Gladness 4. Who are these fellows 1. How is God here to be understood personally or essentially Surely personally for in the holy blessed Trinity there is often expressed God and God and Lord and Lord as Psal 110.1 The Lord said unto my Lord But where God and Lord are so used it is easie to be discerned what persons are there to be understood Thus Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstom and fire from the Lord out of heaven Hos 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 2. What is meant by this Oyl What else but the holy Spirit of God according to the Prophets reasoning Esay 61.1 And Evangelists Luk. 4.18 Spiritualia non habent porprium nomen the Spirit it self is called by many names 1. Rivers of water out of his belly This he spake of the spirit 2. Fire He shall baptize you with the Holy Ghost as with fire 3. The Comforter Joh. 14.16 4. The finger of God Luk. 11.5 The pledge of our inheritance Eph. 1. 6. Oyl as in the Text. The resemblance it hath with Oyl are either in regard of the qualities or effects of it 1. In regard of the qualities 1. It 's subtil and so piercing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Attributes of the Spirit Wisdom 7. 2. Of a spreading nature and so is the Spirit of God diffusive of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of it 3. Not mixt with other things the spirit of God and God himself is in this sence called holy i. e. separate from all Creatures in his nature though infinitely present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of the Spirit 4. Oyl swims aloft above all and Christ the anointed one is above all things Eph. 1.22 and in all things hath the preheminence Col. 1.18 2. Effects it nourisheth the flame 't is called the brightness of the eternal light 1. 'T is that which nourisheth the fire of Love which Christ kindles in the Soul yea it is the love of God poured into our hearts Rom. 8. 2. It heals so doth the Spirit Luk. 4.18 He hath anointed me he hath sent me to heal the broken hearted Luk. 5.17 power of the Lord endued with power from on high i. e. the Spirit present to heal the healing under Christs wings Mal. 4. 3. Easeth and asswageth pains 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the holy Ghost asswageth and easeth the trouble of the Soul Isa 10.27 And in reproaches which grieve the Soul 1 Pet. 4.14 If ye be reproached for the name of Christ the spirit of glory and of God shall rest upon you 4. Makes chearful when thou fastest anoint thine head 5. Makes active God anointed Jesus of Nazareth with the holy Ghost and with power Act. 10.38 The Sun of Righteousness rejoyceth as a strong man to run a race Psal 19.5 3. In these last respects it 's called oleum exultationis Lat. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oyl of joy and exultation the oyl of gladness which is meant of the inward joy which is a fruit of Gods Spirit Gal. 5. What is wont to be said that oyl makes the countenance chearful wisdom makes the face to shine These and the like expressions are not to be understood only of the outward countenance for all the oyl in the world cannot make the sad countenance appear chearful but 't is the merry heart that
a good man 3. Benevolus a well-willer 1. Prudent Joh. 18.21 They know what I said But any kind of Knowledge is not enough for a witness of the Gospel The Devils knew Christ yet Christ rejected the Devils skill wherefore our Lord would not suffer them to testifie of him 2. Vir bonus a good man St. Luke writ the Gospel which contained all things which the Lord did and taught The Gospel being the doctrine of Life and Salvation which is Life Syr. it cannot well be taught and preached by any but such as live it for how can any man teach another that which he himself hath not learned or is not learning as if a torch should shine not by its own but by anothers light John was a burning and a shining light but first burning then shining He is a better guide of our way who goes along with us than he that directs us but stands still like Statua Mercurialis It is true that which the Pythonissa spake Act. 16. The Apostles and Ministers of Christ are the servants of the most high God who shew unto us the way of salvation The good shepherd goes before his sheep and the sheep follow him Joh. 10.4 Therefore mark the reasoning of the holy Ghost Act. 11.23 24. Barnabas exhorted for he was a good man and full of the holy Ghost Indeed who is fit to teach the doctrine of Meekness poverty of Spirit and mercy but he who is meek poor in Spirit and merciful In a word who is fit to preach the doctrine of Salvation by Christ but he who hath Christ in him Gal. 1.15 16. One of the Ancients comparing Eloquence and excellency of Speech with life and obedience to what is taught he concludes Habet ut obedientèr audiatur quantacunque granditate dictionis majus pondus vita dicentis Therefore an Oratour is defined Vir bonus dicendi peritus 3. That he who teacheth and witnesseth the Gospel love those whom he teacheth it 's necessary not only out of the common Precept of Brotherly Love but also out of that special relation which he hath unto them Thus the Apostle testifieth the Love which he had more abundantly toward the Corinthians his Children whom he had begotten 2 Cor. 2.4 so that he would spend and be spent for them and 12.15 But that which might more surely confirm the Gospel unto the Hebrews and endear them toward the Minister of it is that testimony of the Apostle Rom. 9.3 I could wish my self accursed from Christ for my brethren my kinsmen according to the flesh Since therefore the Apostles had heard the Lord understood and obeyed his Gospel and found it possible by the effect of it in themselves and out of Love testified it unto the people good Reason it is that the Gospel should be confirmed unto them as here it was Object The great salvation was indeed confirmed unto the Hebrews by those that heard Christ the Lord But what is this to us This proves indeed that the Hebrews were confirmed in the Gospel But what confirmation is this to us Have we the great Salvation confirmed unto us by those that heard him Truly unless they who publish the great salvation first hear him even the Lord himself and obey his Word what credit can be given to what they say what can they publish but their own readings and their own hear-sayes as the Lord speaks of the false Prophets Jer. 14.14 St. Paul prophesieth of such under the Gospel Act. 20.29 and St. Peter 2 Pet. 2.1 And therefore the Apostle tells the Ephesians That Jesus Christ came and preached unto them Eph. 2.17 and 4.21 Ye have not so learned Christ if ye have heard him and have been taught of him And so he spake from heaven to the Hebrews Heb. 12.25 Now if it be necessary that Christ in the Spirit and by his Spirit speak to and teach the people and they hear him and be taught by him how much more is it necessary that he also teach the teachers themselves that they hear him and be taught of him The Lord tells Jeremiah 1.9 Behold I put my Word in thy mouth 2 Cor. 13.3 Do ye seek a proof of Christ speaking in me Thus as the holy men of God in the dayes of their flesh they taught their Generations the way of Life and Salvation Col. 2.5 So in the dayes of the Spirit they follow the Lamb whithersoever he goes Revel 14.4 and are instrumental unto the Lord Jesus Christ and to his Church Our Father Abraham tells the rich man in hell when he petitioned for his Brethren They have Moses and the Prophets Luk. 16.29 And we have Christ Emmanuel God with us and his Apostles with us in the Spirit I am with you saith the Lord unto the end of the world Matth. 28. ult This we may understand to be meant by Solomons twelve Officers or Stewards who provided victuals for the King and his houshold 1 King 4.17 Solomon is a type of the Lord who is the Spirit the true Jedidiah the love of God or the Lord Jesus who is the Love it self Col. 1.13 And this Solomon hath his twelve Officers or Stewards who provide for him and his houshold even the houshold of Faith for so our Apostle 1 Cor. 4.1 Ministers of Christ and stewards of the mysteries of God who offer up the Souls they gain unto God as an offering and sacrifice unto him Isai 66.20 Such a Steward and Minister St. Paul professeth himself to be Rom. 15.16 See Luk. 12.42 tritici mensuram Since therefore the Lord himself his Spirit his Apostles and witnesses be present with us as well may the great salvation be testified and confirmed unto us as it was unto the Hebrews Observ 1. The Lord would not have the great salvation transmitted unto posterity by a popular rumour or vulgar fame of uncertain Authors but by those that heard him Act. 1.2 3. To whom he shewed himself alive Act. 10.41 Not to all the people Observ 2. The Gospel is a firm stable and unalterable Word The Law it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more is the Gospel both because testified and confirmed by so many witnesses and because confirmed by the oath of God himself Hebr. 6.16 17 18. Observ 3. They who have heard the Lord speaking to them and in them they are fit to bear witness of him and his great salvation Do ye seek a proof of Christ speaking in me Observ 4. The great wisdom and mercy of God and his great condescent unto our weakness and unbelief was not the Law firm being spoken by the mouth of God that cannot lie yet let not God speak unto us lest we die let Moses rather speak unto us Deut. 5.23.29 Was not the Gospel firm enough being testified by Amen the faithful witness Rev. 3.14 yea by the truth it self Joh. 14. yet because such is our weakness and unbelief we are afraid lest the Truth it self should deceive us therefore the only
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
Jews Acts 7.51 Ye have alwayes resisted the Holy Ghost nay not only they but their Fathers before them how gracious was the Lord unto them Surely they are my people Isai 63 8-10 but they rebelled c. surely the Lord draws man with the cords of a man even with such as the man is fit to be drawn by he does not tow him on with violence or draw him against his will as with cart ropes like an horse or mule Psal 32. yea a beast is more easily allured and encouraged with love and gentleness than violently forced and driven Much less can the man be drawn by other cords than befit a man There is a generous principle in man rather to be gently perswaded induced and led than to be forced by violence as indeed he cannot be No you will say what Grace then was that wherewithal Paul was drawn was not that force and violence Surely no let us examine that Grace Paul had a light from heaven that shined round about him Act. 9.3.18 and was not this violence Surely no what if I shall demonstrate the like in the conversion of any sinful man in thine The Holy Spirit saith to thee To day if thou wilt hear his voice the day light now shines unto thee thou hearest the Lords voice outwardly and inwardly and that reproves thee that thou hast persecuted Jesus even crucified him and slain him for while we are sinners he dies Rom. 5. This voice of the Lord mollifieth and melts thy hard heart and causeth a sweet compliance with the Lords will Lord what wilt thou have me to do The Lords voice directs thee to Ananias and what is Ananias but the Grace of the Lord which indeed by Metathesis is the same name yea and the same nature with Johannes the Grace of the Lord. This Grace of the Lord preventing thee there falls from thine eyes as it were scales even the false notions the misunderstandings of the Scriptures and thou receivest thy spiritual sight Yes but was not this an irresistible work No the Apostle himself making relation of his own conversion Act. 26.18 19. I was not disobedient saith he unto the heavenly vision To be obedient or disobedient all men know is purely voluntary and such was Paul's Conversion here otherwise surely Paul might have said as Tully Fatalis quaedam calamitas incidisse videtur humana consilia divina necessitate esse superata O Agrippa this was a force and violence that came upon me against my will I could not withstand it it was an irresistible work No he saith not so but I was not disobedient unto the heavenly vision I did not by contumacy resist the heavenly vision as the Syriack hath it He was left free as thou and I am To day if ye will hear his voice harden not your heart The Day light shines unto me the voice of the Lord sounds unto me admonisheth me reproves me c. I was not disobedient unto the heavenly vision Observ 7. If we would still be taught by Christ and effectually hear the voice of our Teacher we must not willingly and willfully harden our hearts by known sins these cause our Teacher to depart from us Jer. 6.7 8. As a fountain casteth forth her waters so she casteth forth her wickedness Be thou instructed O Jerusalem lest my soul be loosed from thee Hos 4.4 Hebr. 10.38 39. The just shall live by faith but if he the just man draw back my soul shall have no pleasure in him Repreh 1. Who harden their hearts against means c. Repreh 2. Who hear the voice of the beast yea of the Devil 3. The Holy Ghost saith to the Hebrews that in the provocation or in the day of temptation in the wilderness Their Fathers tempted him proved him and saw his works forty years Herein the Holy Ghost sets down the sins vers 8. and the sinners vers 9. As for the sins they are two here named and these set out by the place where they were committed in the wilderness As for the sinners vers 9. we have them set down in relation to the Hebrews their Fathers and their sinful acts they tempted God they proved him and the aggravation of these sinful acts 1. From their knowledge of what might have inclined them to better they saw Gods works 2. From the duration and continuance of time forty years all which we may resolve for our more distinct handling into these particulars 1. The Fathers of the Hebrews hardened their hearts in the provocation in the wilderness 2. They hardened their hearts in the day of temptation in the wilderness 3. Their Fathers tempted God in the day of temptation and they proved him in the wilderness 4. All this they did though they saw his works 5. All this they did though they saw his works forty years 1. The Holy Ghost saith that the Fathers of the Hebrews hardened their hearts in the provocation in the wilderness Who these Fathers of the Hebrews were ye read in Exod. 17.1 where the story is related 2. What it is to harden the heart I have shewn in handling the former words So that there only remains to enquire what the place was wherein they hardened their hearts which is set down 1. Generally in the wilderness 2. Specially in Meribah or in the provocation in the wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place rarely if at all inhabited The word used by the Psalmist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one third part of the lower world which the Jews divide into three parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The habitable part of the world called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because inhabited 2. the wilderness 3. the sea 2. What part of the wilderness was this Ye find it was Rephidim Exod. 17. the 11th station of the Israelites Numb 33. that 's called in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting a special place which here the LXX render appellatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their bitter contention and chiding with Moses whereby they provoked him to wrath by contending with him and not only Moses but the Lord himself also Exod. 16.8 Numb 20.2.13 Hereby also may be understood all the provocations wherewith Israel provoked the Lord and Moses Deut. 9.7 vers 22.23 24. The Reason why they hardened their hearts here or because no true good reason can be given for sin the occasion they took here was their want of water as appears Exod. 17.1 And this want of water gives aim to our whole present business and was there not a cause they were come out of Aegypt a plentiful Land and were brought by Moses into the wilderness a barren and dry land where no water is and now they and all their children and cattle were thirsty and of all natural desires men and beasts are most impatient of thirst but lay all these together they will not amount to a reason sufficient to warrant any man to sin Observ 1. Note here a
we follow also holiness with all men Surely we must if it be Holiness truly so called for we ought ever to follow that which is good both among our selves and toward all men 1 Thess 5.15 But there is a kind of made and counterfeit holiness which some in all ages have chosen to themselves whereby they cover their hypocritical and wicked hearts and that holiness they think more worthy and prefer it before the Commandments of God Matth. 15.3 9. The learned Scribes had taught the people that the Holiness of the Temple was such that to promote the wealth of it they should be excused from honouring their decayed Parents So that they told them when they came to ask for relief it is Corban with which thou shouldest be relieved by me Col. 2.18 20 21 22 23. This kind of made holiness as most things which men make themselves puffs them up and makes them proud The Prophet speaks of such a proud people who under pretence of a false holiness despised others Esay 65.5 They say stand by thy self come not near unto me for I am holier than thou Such an one was the proud Pharisee Luk. 18. Such a generation the Wise man describes Prov. 30.12 A generation pure in their own eyes yet they are not washed from their filthiness with these we must not follow their made invented and counterfeit holiness with whom we must the Apostle tells us 2 Tim. 2.22 Follow righteousness faith charity peace with them that call on the Lord out of a pure heart follow holiness with such as these David professeth himself a follower of Holiness with such as these I am a companion of all them that fear thee and keep thy commandments But why are we urged so much to follow Holiness It is not of him that willeth nor of him that runneth nor of him that pursueth and therefore why should I so pursue after it Answ 'T is true 't is neither of him that willeth nor of him that runneth if he run and follow after his own will if he run his own course and in his own way Thus we understand he who will save his life shall lose it viz. if he will save it his own way and by his own power But it 's added sed miserentis Dei Rom. 9. as Esau got not the blessing by willing and running to catch his Father some Venison but Jacob obtained the blessing through the preventing Grace and Mercy of God Thus the young man Matth. 10.17 came running to our Saviour and asked him what he should do that he might inherit eternal life Our Saviour points him to the Commandments Tush he had run them over as many of us do by rote with an outward and litteral meaning whereby they can profit nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 19 20. what want I yet how much short come I of the mark so properly Alas he had run far out of the way yet his intent was good for our Saviour loved him Mar. 10.21 and therefore tells him how far he fell short yet thou lackest one thing c. If we must follow after holiness then is holiness fled and gone away from us we follow nothing but that which is gone from us Vltima Coelestùm terras Astraea reliquit I complain not of the want of holiness in outward things as Temples made with hands I complain not that holiness is gone from them that our Churches are prophaned by talking jesting jearing the holy Communion Table is prophaned by sitting upon it and standing upon it which a man would not think fit to be done upon his own Table at home that there may be found as much reverence in a Play-house as in a Church and that holiness therfore is gone from thence for my part though I wish better behaviour amongst us when we meet to perform holy duties I place not holiness in wood and stone but where it ought to be the Body Soul and Spirit shall we find it in them Look what puddles what sinks many men make of their own bodies by intemperancy gluttony drunkenness whoredom what rotten and noysom Sepulchres they make their throats their throat is an open Sepulchre breathing out the loathsome stench of dead works with their tongues they have used deceit the poyson of aspes is under their lips their mouth is full of cursing and bitterness horrid oaths and hell-bred blasphemies their feet are swift to shed blood Where 's our holiness surely holiness cannot be where there 's so great prophaneness but these you will say are known prophane men 't is true they are so Well let us make a narrow search into our own souls we who conceive our selves to be Religious and Holy let us deal impartially with our selves Is there no hatred no variance no emulation no strife no sedition Is there no revenge no pride no covetousness Lay thy hand upon thy heart man and speak freely art thou guilty or not guilty Canst thou discern others filthiness of their flesh and canst thou not discern the filthiness of thine own spirit which is the greater pollution in Gods sight where then is thy holiness holiness is a separation as well from the pollution of the spirit as of the flesh wherein then doest thou excell them they are excluded the kingdom of Heaven for their filthiness of their flesh and thou shalt be excluded thence for thy filthiness of spirit Galat. 5.19 20. 2. If we must eagerly pursue and follow after holiness it follows that we are yet much short of it The Apostle Rom. 3.23 having heard both the Jew and Gentile pleading for themselves and condemning one another as we are wont to do impartially concludes both guilty For all saith he have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are fallen short of the Glory or the glorious grace of God Rom. 3.23 3. 'T is no remiss no slow no easie pace that 's required to the prosecution of holiness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. eagerly earnestly with all our strength to follow it with our utmost endeavour to make it our business The principal thing we have to do in this world so the Apostle terms it so run that ye may obtain And he adds a motive that may stir up our best activity Every man that strives for mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible And to shew that this is feasible he propounds himself an example I therefore so run not as uncertainly so fight I not as beating the air but I keep under my body and bring it in subjection if all men would thus fight the war would be presently at an end 1 Cor. 9.25 This reproves us all that with this eagerness and earnestness we pursue not after holiness 't is the common fault of us all more or less for either we stand at a stay after we have attained some small measure of it or if we go on in our pursute of holiness
David advanced to the Kingdom in Daniel delivered out of the Den and brought to honour Christ's ascension figured in Enoch whom God took unto him in Joseph triumphant whom Pharaoh called Zaphnathphania which Jerom turns the Saviour of the world In Elijah i. e. God the Lord carried up to heaven in a fiery chariot In David recovering all the spoils from the Amalekites Christ conquering Satan Hell Sin and Death and sending the spoil to his friends Thou hast ascended up on high thou hast led captivity captive and given gifts unto men even the gift of the holy spirit The first Religious men we read of were Christians Abel and Enoch and Noah and Abraham Isaac Jacob. If this speech be uncouth to call these Christians it may be excused as Eusebius doth libr. 1. of his Ecclesiastical History They were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all those things which the name of a Christian contains in it as denial of themselves patience faith obedience love of God and their neighbour these were eminent in them They knew and acknowledged Christ the anointed of the Lod Abraham saw him saith our Lord himself Joh. 8. It was he who gave answer unto Isaac It was he who spake with Jacob and conversed familiarly with the Prophets and other holy men of God Whence it is evident that those holy ones of God were the same with these who afterward were called Christians all saved by the Common Saviour and partakers of the Common Salvation for there is Salvation in no other and anointed with the same unction of the Spirit according to which the Saints of God at this day are called Christians and accordingly the Prophet called those Nolite tangere unctos meos my Christians or Anointed ones Psal 105.15 Observ 3. Professors of Christian Religion have been of Old 1 Cor. 10 3 4. They all eat the same spiritual meat Moses suffered the reproach of Christ and esteemed it greater riches than all the treasures of Aegypt Hebr. 11.25 26. All these things were examples or types and were written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Whence it is evident that the same Religion which Abraham Isaac and Jacob professed and the same life which they lived the same true Christians at this day profess and live and that from the same Faith for Abraham believed God and it was accounted unto him for Righteousness and to the obtaining of the same blessing for as many as believe are blessed with faithful Abraham Observ 4. See the ground of that uniform life observable in the Patriarchs Prophets and other holy men of God in the Old Testament Jesus Christ the life of every holy one of God He is the same in all This justly reproves those who neglect the Old Testament as a Scripture not pertinent unto us being Christians or if it belong to us then it is but to reveil unto us what the Patriarchs of Old did and what befell them or some such like historical end whereas indeed the whole Christian Religion which we now profess is contained in the Old Testament If any man be otherwise minded let him consider how and in what manner the Gospel was preached at the first How often have we in the beginning of St. Matthews Gospel ut impleretur c. Our Lord refers to the Old Testament for the Doctrine of the New Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me and those Books comprehend all the Old Testament 1. In the Law of Moses Joh. 5.46 For had ye believed Moses ye would have believed me for he wrote of me yea there is such a necessity of believing Moses that otherwise we cannot have Faith in Jesus Christ Mark his next words But if ye believe not his writings how shall ye believe my words 2. They were written in the Prophets Rom. 1.2 Paul separated unto the Gospel of God by his Prophets c. 3. In the Psalms Hebr. 1.2 full of quotations out of them Yea which is worth the observing the Apostle professeth that when he preached the Gospel of Jesus Christ he said nothing else but what the Prophets and Moses foretold Act. 26.22 Having obtained help of God I continue untill this day witnessing both to small and great saying no other things than those which Moses and the Prophets did say should come that the Christ should suffer c. Though he who shall go about to declare this out of Moses and the Prophets shall be accounted of some prodigious Sect or other or said to be a man not in his right mind As while Paul was speaking these words Festus cryed with a loud voice Paul thou art beside thy self though as he answered he was not mad but spake forth the words of truth and soberness Yea they who neglect the Law and the Prophets and sever them from one another and the Gospel from both these rather are not in a right mind nor know what they say as the Evangelist speaks Mark 9.5 6. Confer Notes on Jam. 1.22 2. Jesus Christ is the same to day There is a double hodiè or to day 1. The one noting the present day 2. The other is a day of longer continuance Deut. we command thee this day yet larger as Christs incarnation and birth so some understand that in Psal 2. Thou art my Son this day have I begotten thee which therefore they restrain to his incarnation and birth because St. Peter cites the same words of the Psalm and applyeth them to what Herod and Pontius Pilate and the Jews had done unto Christ in the dayes of his flesh this is temporalis dispensatio Greg. The dayes wherein all things written and prefiguring Christ are to be fulfilled for all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes Acts 3.24 2 Cor. 1.20 Joh. 1. Grace and Truth c. This is the time when the mystery must be reveiled which hath been hid from Ages and from Generations but now is made manifest to his Saints c. Col. 1.26 27. The Life was manifested and we have seen it 1 Joh. 1. Observ 1. See then how near how present our Lord Jesus Christ is with us the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which was from the beginning which was yesterday the same is to day The Word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it dwelt in us it is Emmanuel God with us as it was God with them as it was yesterday so it is to day as it was in the beginning so it is now Our Lord commanded the seventy Disciples to preach that the kingdom of God was come nigh unto them because he himself was then come Luk. 10. And John the Baptist Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And beloved happy we who have God so near unto us as in the midst of us When
two or three are gathered together in his Name Matt. 18.20 Contra Ezech. 12.22 Jesus Christ is the subject or object of all Divinity about which all the Articles of the Christian Faith are conversant For 1. Belief in God the Father hath necessary reference unto the Son And the Maker of Heaven and Earth made all things by his Son Hebr. 1.2 2. Then followeth belief in Jesus Christ c. 3. Belief in the Holy Ghost refers also to the Son for the Holy Spirit breathes from the Father and the Son 4. The Holy Catholick Church and communion of Saints and remission of sins all belong to that mystical body whereof Christ is the Head nor can they be obtained or had without Christ his Spirit gathers the Catholick Church for to him the gathering together of the people is Gen. 49. 5. His Grace of Love and Life unites the members of his body the communion of Saints Eph. 4.16 6. His merit hath obtained remission of sins for he gave himself for our sins Gal. 4.4 7. The Resurrection of the body cannot be without the Resurrection of Christ the head who is the first fruits of them that sleep 8. And life everlasting is the gift of Christ who himself saith I give unto them eternal life Joh. 10.28 Observ If Jesus Christ be the same to day then is he present with this present generation even that wisdom and righteousness and life and power of God Emmanuel God with us Matth. 1. Repreh 1. How unjustly then do we complain I speak not of Children but such as pretend to be grown Christians that we are ignorant of God and Christ Is not he the wisdom and that present with us to day in thy mouth and in thy heart Rom. 10. Christ the unction teacheth all things 1 Joh. 2. Repreh 2. Why complain we of weakness and infirmity Is not Christ the power of God and is he not present with us Is not this the day of his power Psal 104. Psal 110.3 And therefore Gabriel that is the power of God he brings the first news of him who breaks the serpent's head the plots and power and strength of the tempter in us and dissolves his works in us and casts him out Joh. 12.31 Now is the judgement c. now this day 3. Why are we so unrighteous and unholy in our lives Is not Jesus Christ the righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness Emmanuel God with us Hath not Jesus Christ given himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Gal. 1.4 If God be with us who can be against us we say this in regard of outward enemies and is it not as true of inward Jesus Christ is the same to day Where O where shall we find him The foxes have holes and the fowls of the air have nests but the son of man hath not where to lay his head He is the Love of God Col. 1. Where is that Love to be found if any where As the members being many c. So also is Christ Where shall we find that heroical love of enemies which he commanded and exemplified in himself Yea where is that member-like Love Do not men love one another only for the mutual promoting of temporal advantages Consol To the true Christians Jesus Christ is present with them Hence it is that he is called Emmanuel Matth. 1. and he promiseth his Disciples that he will be with them to the end of the world Matth. 28. Even to the end of time till time be no more and to the end of the evil world that they might overcome it 1 Joh. 5.4 O but if the Lord be with us why is all this evil befaln us c. Judg. 6.13 Jacob was in this strait Gen. 32.9 Thou saidst unto me return unto thy land and to thy kindred and I will do thee good Where doth the Lord make this promise unto Jacob Gen. 31.3 Return and I will be with thee for the Lord to be with us it 's all one with this the Lord will do thee good What then if Esau the earthly man arise against thee with an army of earthly thoughts and lusts if the Lord be with us who can be against us But alas I find it otherwise Esau prevails 2 Chron. 15.2 When Asa had now smitten Zerah the Ethiopian Azariah meets Asa and tells him The Lord is with you while ye be with him while ye fear him believe on him trust in him love him and obey him if thus thou be with him he will be with thee and the man of the earth shall be no more exalted against thee Psal 10.18 Observ 2. See then a necessary duty requisite in the Minister of Jesus Christ which should preach Jesus Christ unto men If Jesus Christ be yesterday and to day then he who shall preach Jesus Christ must in reason know him both yesterday and to day he must know him hidden in the Ceremonies of the Law know him shadowed in the figurative speeches and similitudes of the Prophets in manibus prophetarum assimilatus sum know him reveiled yet veiled and hidden too in the parables of the Gospel But above all he must know him and find him in himself He must know him and find him as a treasure hidden in the field Matth. 13.44 A treasure and greater and more rich than all the riches of the world In comparison of which gold is as a little sand and silver as a little white earth because all good things come with it Wisdom 7. And there it is not said to be a treasure of Gold and Silver or such as Jeremy speaks of Jer. 33. A treasure of Corn Barley and Honey c. But it 's an universal treasure for as the heavenly bodies contain in them virtually say the Naturalists the powers and perfections of all bodies and the Sun and Sun-beams contain virtually all the powers of plants and seeds so a Kingdom contains all wealth for what wealth is there but it 's contained in a Kingdom And the Kingdom of the Heavens all the Heavens which are all one with the Kingdom of God what treasure contain they not And what is all this treasure but the Power of God and the Wisdom of God And what that is ye read Hab. 3.4 1 Cor. 1.24 even Jesus Christ even God himself the Saviour Esay 45.15 A treasure hidden from the wise and prudent Matth. 11. hidden from them who are so wise in their own eyes that they think they know all things yet who stumble and take offence at whatsoever is not already in their own heart Prov. 18. and 't is hidden in the field And why in the field He who will find it must go out of his house out of himself our Lord lead him whose eyes he would open and shewed this treasure out of the crowd 't is to be had in the field in solitude and retiredness not
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time
world know it let them boast of their great knowledge as much as they will Rom. 12.1 2. Do not most men conform themselves to the present world in all the manners of it hence it followeth that they neither know nor can know the will of God which is known by them who are not conformed unto the present evil world O but we have faith precious faith We had need have something so had they to whom St. Peter wrote 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet mark what he saith vers 5. These will follow but when Every man sees they make not any great hast for whom do they follow Look among the crowd of those who profess this precious faith he who ever he is in whom these are not and that not in a small measure but abundantèr Confer vers 9. Whence 't is evident it 's a blind ignorant world let men flatter and sooth themselves and suffer themselves to be sooth'd by others as they will It 's a wicked world a world without Righteousness which God requires a world wherein iniquity abounds as our Lord foretold Matth. 24.12 they ate they drank they married wives c. thesâ— actions might be done And why then doth God find fault these actions were done in paradise it self No doubt it was and is lawfull to exercise merchandize and husbandy yet the Lord requires something more Christ is also the true Noah the preacher of Righteousness hiâ— Auditory gathered unto him Gen. 49.10 he preacheth Psal 40.9 10. as he testifieth unto his Father I have preached righteousness in the great Congregation c. Isa 63.1 Righteousness it self looks down from heaven Psal 85.11 He speaks openly to the world Joh. 18.20 The true Noah is a publick Preacher Prov. 1.21 Wisdom i. e. Christ cryes in the chief places of concourse c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 4. fine Hebr. 12.25 He preacheth from heaveâ— â—â—hedram habet in Coelo qui corda docet The spirit of wisdom or Christ preaching from heaven and making manifold outward Preachers by sending on them fiery tongues Act. 2.3 a flame of fire representing a tongue as Christ is described Rev. 1.16 having a sharp two-edged sword coming out of his mouth figuring the word of the spirit which is the word of God Ephes 6.17 And that it may appear not to be forced but genuine and proper St. Peter saith the same of the true Noah in the spirit and mystery which he speaks in the lâ—tter and history of Noah in the Text 1 Pet. 3.18 19. By the spirit he went and preached unto the spirits in prison which sometime were disobedient in the dayes of Noah This is conceived to be the most difficult place of all the New Testament which yet truly seems very clear That Jesus Christ by his spirit went and preached unto the spirits which are now in prison Ephes 2.17 And as he is an outward Preacher of Righteousness and many such so is he also an inward Preacher of Righteousness and makes many such also so wisdom is one and manifold Wisd 7.22 a place which the Fathers and Schoolmen take great notice of Thus Psal 68.11 God gave the Word even Christ the Word and great was the company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preaching souls and spirits for the word is feminine so Christ is the true Coheleth the preaching spirit we may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason God sent the true Noah therefore called Shilo Gen. 49.10 Hierom Donec veniat qui mittendus est Siloam by interpretation sent a figure of Christ The world to whom he was sent to preach Joh. 18.20 Exhort To hear the Preacher of Righteousness to hear him preaching inwardly to hear him preaching outwardly he that heareth you heareth me To learn Righteousness opens all doubts and difficulties He therefore preacheth unto us that he may render us like unto himself i. e. righteous as he is righteous It is the scope and aim of every agent natural as he is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 so should the Church be also Jer. 33.16 Noah was the eighth preacher of righteousness I cleared this reading and proved it to be true when I opened Gen. 4.26 This man began to call upon the name of the Lord which Text I then shewed to be ill turned by comparing this Text with it And though there be seven or eight several Translations of those words yet none of them all observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth there to preach as it doth elsewhere in many places beside as our Translators also turn it Confer Notes on Gen. 4.26 Only Martin Luther and the Low-Dutch out of him turns it there predigen or prediken to preach And as the Translators and Interpreters are troubled in the opening of Gen. 4.26 So likewise in the opening of this Text which almost all turn as we do and give reasons thus Noah is called the eighth person saith one c. Vide Notes ubi supra Reason 1. In regard of God who sent him He leaves not himself without witness unto the gainsaying world but vouchsafed them both real Testimony Act. 14.17 and vocal and that outward as the eight preachers and inward the Spirit of Christ the true Noah preaching then unto the spirits now in prison 1 Pet. 3.19 Reason 2. In regard of the Preacher if he be such as he ought to be as Noah was he is Deo à secretis of Gods counsel as also God's Truch-man and Interpreter unto men And that according to a two fold method of God 1. One in regard of the world in which he makes no changes without first imparting his counsel unto his Prophets So to Abraham Gen. 18. to Jeremiah throughout his Prophecy and generally Amos 3.7 2. Another in regard of the Prophets who the nearer his judgements are the more he enables and emboldens his Prophets and Preachers to denounce them so he proceeds as nature doth ab imperfectioribus ad perfectiora he first began with Enosh a weak impotent man but the nearer the floud was the more he enabled and emboldned his Preachers of Righteousness until Noah the eighth and last preacher was born who was to be a Comforter and strengthener of his generation and one who made intercession for the old world and had obtained mercy for them had not the world been old in wickedness and all one with the world of iniquity as appears by our Lord 's reasoning Ezech. 14.1 4. Observ 1. Take notice of God's great mercy and goodness as to the old world so to the world that now is He raised up faithful Preachers to fore-warn that old world of their imminent destruction See Notes on Gen. 4.26 Prophets they had in Germany before and after the sword was drawn among them And divers of them have given warning unto us of those evils which have been and
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
tediousness Aquila and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hated others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did abominate Austin and Bernard render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their
destruction Ezech. 5.12 13. Zach. 6.8 Ecclus. 39.28 Consol Alas I have grieved the Holy Spirit of God And he is grieved with them for thee In all our afflictions he is afflicted thus Joseph condoled with his brethren Repreh 1. Those who are not grieved with the Lord Amos 6.6 so Gen. 42.21 22. Zach. 12. Repreh 2. Those that grieve the Holy Spirit they have pierced the Father and the Son 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I said they alwayes erre in their heart These words contain the Lords censure of these hardened men which is reported otherwise by the Apostle than it is in Psal 95.10 for there we read the words thus They are a people that do erre in their heart or as Pagnine renders the words Populus errantium corde Instead of which words our Apostle readeth the words thus They alwayes erre in their heart leaving out the word people and in place of it reading alwayes and this he did according to the Septuagint Translation but the words whether way so ever we read them amount to the same sence The censure then contains these two parts 1. God saith they alwayes erre in their heart 2. They have not known his wayes 1. The Lord saith they alwayes erre in their heart Wherein we must enquire 1. What it is to erre 2. What to erre in heart 3. Upon what ground the Lord passeth this censure on them 1. The word we turn to erre is in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth that kind of errour which is in going after false Gods and therefore Chald. Paraph. there turns the words thus It is a people whose Idols are in their heart The Greek word used by the LXX and the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erre And this may be understood two wayes for whereas the same thing diversly considered is 1. intelligible and so true 2. desirable and so good the man is conversant about these according to his two faculties Understanding and Will when therefore a Man understands that for true which is false or that for false which is true when he desires that as good which is evil or refuseth that as evil which is good in all these wayes he errs and that in his heart which is the seat of both faculties according to the Scriptures 3. Upon what grounds doth the Lord pass censure on his people From certain Knowledge Job 34.21 Mine eyes are upon all their wayes Jer. 16.17 and 32.19 great in counsel c. Ecclus. 17.8 He let his eyes c. If we have lift up our hands to a strange God shall not God search it out for he tryes the very heart and reins If we enquire into the reason why his people erred in their hearts and alwayes erred it must proceed first from their own lusts of errour as they are called Ephes 4.22 But how fell they into these lusts of errour were they enforced by any antecedent decree or was God wanting to them in what was needful surely neither so nor so God propounded his Truth unto them that they might be saved but they voluntarily turned away from it and received it not in the Love of it and then when his Love is despised he leaves men to their own choice See this proceeding of God 2 Thess 2 9-12 Obser 1. Note hence where the grand and most dangerous deceit begins where else but in the heart every man 's own heart seduceth him every man is his own principal deceiver for although there be that deceive others yet unless mens own lusts betrayed them they would not be deceived the Serpent beguiled Eve through his subtilty but the womans curiosity first betrayed her and although men lie in wait to deceive Ephes 4. yet every mans own heart first deceives himself Deut. 11.16 Isa 44.20 Jam. 1.22 Hence it was that although the Serpent deceived the Woman and the Woman the Man yet they both Man and Woman were punished by the most Just God because the lusts of their own hearts had deceived them and caused them to transgress the Commandment of God Observ 2. What little truth and constancy in truth there is to be found in men even in men who profess Religion and Piety while they are destitute of Gods Spirit the spirit of truth that leads into all truth This people were by profession the people of God yet they alwayes erred in their hearts Observ 3. The Lord looks not so much on the way of mens outward profession or what they promise with their mouths as upon the frame and disposition of their hearts these men had made large profession of obedience Exod. 19.8 Deut. 5.27 28. The Lord heard the voice of their words and gives testimony that they had spoken well but their heart was wanting vers 29. O that there were such an heart in them 1 Chron. 16.9 10. Observ 4. Men may erre in their heart when yet they speak good words with their mouths and perform some acts with their hands viz. when they do not the same out of faith and love and obedience unto God and for right ends such a people the Psalmist describes Psal 78.35 36. thus they Zach. 7. This is a strange dissent between the outward and inward life which our Lord â—â—mself marvels at How can ye that are evil speak good things Observ 5. This discovers the great folly and vanity of many who please themselves in the good opinion and good reports that men make of them and seek themselves without themselves when mean time the Lords estimate and judgement of them may be and often is quite otherwise As the Lord saith here of these men I said they alwayes erre in their hearts If the Lord said so it matters not whatever men say to the contrary Repreh Who pretend an outward conformity in words and works unto the truth of God yet mean time in their hearts erre from that truth such were they Ezech. 33.3 Jam. 1.8 therefore the Wise Man Ecclus. 2.12 denounceth a woe to the sinner that goeth two wayes This may be feared to be the sin of many in this Generation who comply with the good when they are with the good when they are with evil men comply and consent to them with chaste men they are chaste lascivious with those who are lascivious When thou sawest a thief c. Elias cryed out against such How long do ye halt between two Opinions between the Lord and Baal of such our Lord saith No man can serve God and Mammon Luk. 16.13 Dagon and the Ark of God cannot stand together This was figured by the Lords prohibition of plowing with an Ox and an Ass of sowing the land with divers seeds of weaving a webb of linnen and woollen Such were the Samaritans who would worship the true God yet would retain the Gods of the Nations 1 Kings 17.33 Jer. 2.18 and vers 36. Such were those in the Text of whom our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alwayes erre