of the Spirit of God Holy Cassian tells us of some that boasted of their extraordinary gifts of casting out Devils working Miracles c. whereby they procured unto themselves the admiration of ignorant men when yet saith he they could not prove themselves to be honest men or to have in them the fruits of the Spirit Love Joy c. and that of the Wise Man is verified of them He that boasts of a false gift is as wind and clouds without rain But shall the unbelief of some make the faith of God of none effect God forbid God hath made great and precious promises unto us were we fit to receive them That his Spirit shall be poured upon all flesh that all shall be taught of God Isai 54.13 That all the people shall be righteous Isai 60.21 Martin Bucer aâ—â—â—s to these Jerem. 31.33 34. Ezech. 36.26 Vnde colligere promptum est non aliter posse restitui Ecclesiam nisi Deus Magistri partes suscipiens filios ad se adducat Calvin and hoc Dei magisterium est interior cordis illuminatio These Scriptures are most evident yet it is as evident that this is not the time wherein they are fulfilled for then they shall not teach every man his neighbour now every man is a teacher none a learner every man teacheth his neighbour and very few themselves Then all the people shall be righteous Isai 60.21 now the perillous times the Apostle speaks of are upon us 2 Tim. 3.12 Can we now say that men are all taught of God and that he hath given us his Spirit to lead us into all truth Or may we not rather say that the Father of lies and the Son of perdition and the spirit of errour misleads men into all errour Of what validity and force are all Humane Testimonies being given unto the Truth of God If we speak of all men they are all gone astray If we speak of Gods people that he took to himself they all may err Levit. 4.13 de facto they have erred All agreed together to commit Idolatry some few excepted A great number of them conspired against Moses and Aaron all except Eliah all except Michajah all except only Joshuah and Caleb Numb 13. and 14. But the Truth of the Gospel was not reveiled unto these Answ Hebr. 4.1 2. The Gospel was preached unto them as well as unto us but it did not profit them not being mingled with faith in them that heard it All the Priests Princes and People conspired against the Lord and against his Anointed to put him to death These had not the Truth of the Gospel reveiled unto them Luk. 24.44 Act. 10.4 5. and 26.22 But holy men met together their Testimony is firm It 's confessed by the Reformed Churches that Councils may err All of them are inventions of men and what is ratified in one Age is annulled in another Nihil est tam ratione firmum quin vi rationis infirmari possit Mirandula He received not mans testimony for he knew what was in man Joh. 2.24 25. and 5.34 God testified by Gifts of the holy Spirit Gifts of healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That James and John testified with gifts of the Holy Ghost to all the Council being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason Why did God testifie of the great Salvation by gifts of the Holy Ghost 1. In regard of us unto whom God witnesseth because as the signs wonders and miracles so the gifts of the Holy Ghost are all above Nature and therefore when such as these are brought to witness the great salvation they prove it to be of God Nature can ascend no higher than Nature Matth. 12.23 They were amazed when they saw such power given unto men they glorified God in men 1 Cor. 14.25 2. The Holy Spirit is fit to testifie this Truth for as the Gospel is the word of Truth Ephes 1.13 Coloss 1.5 So the Spirit is Truth 1 Joh. 5.6 Observ Take notice of the firm Ratification of the Gospel by the Father Son and Spirit Repreh 1. Who interpret the gifts of God Repreh 2. Those who impute the gifts of God unto the Devil as when any thing is done above Nature yea or above our insight into Nature we are more prone to ascribe what is done to the Devil than to God who yet alone doth wonderous things Psal 136.4 This is of greater consequence than perhaps we are at first aware of it is little less than blasphemy against the Holy Ghost Matth. 12.22 When our Lord had cast out the dumb Spirit some acknowledged his power Our Lord proves his Power and that he was the Son of David that was come to destroy the works of the Devil Others said It was by Beelzebub Our Lord having refuted that blasphemy he shews the heinousness of the crime by the grievousness of the punishment vers 31 32. NOTES AND OBSERVATIONS UPON HEBREWS II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the world to come whereof we speak THe Apostle having called the Gospel a great Salvation he proves it so to be in the following part of this Chapter and that with respect unto the Angels both Elect who attain not unto so great Glory vers 5.10 and Reprobate and fallen who obtain not so great help and remedy Why doth he amplifie the excellency of the Gospel in respect of the Angels This is according to his method in the former Chapter vers 4. where he compares the Gospel in regard of Christ the author and publisher of the Gospel with the Law delivered by the Angels Act. 7.53 Gal. 3.19 In the first parallel we have the persons to whom this Glory is denied vers 5. vouchsafed vers 6-9 1. The persons to whom denied vers 5. wherein 1. There is a world to come 2. Of this world the Apostle speaks 3. The world to come God hath not put in subjection to the Angels 4. Because God hath not put the world to come in subjection to the Angels it must needs be a great salvation Quaere 1. What is 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the world we must know that in Scripture there are three words that signifie the world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 neither in this world nor in the world to come 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.13 That he should be heir of the world 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. None of of all these alwayes signifies the earth either in whole or in part 1. Luk. 20.34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Not the second for though Abraham had the Promise that he should be heir of the world and accordingly he was called out to take possession of the Land of Canaan yet he understood it of a better world Hebr. 11.9 10. 3. Much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it signifieth an habitation or habitable estate for
we refuse the waters of Siloam which figures his Embassy c. See Notes on Gen. 5. Methuselah Consider The High Priest of our Profession Hebr. 4.14 15. and 7 24-27 This High Priest we then consider as we ought when we consider and perform our own duty and profession conformably unto him when we are crucified and dead with him to all our affections and lusts when all our perverse wills delights and pleasures are buried with him when we arise with him to newness of life ascend with him and mind the things above when we have our conversation in heaven and sit with him in heavenly things Thus St. Paul considered him Phil. 3.9 10 11. that I may be found in him c. 2 Cor. 3.18 Behold him as in a glass whereby we are changed c. Hebr. 12.2 3. Looking to Jesus the Author c. Thus St. Peter considered him 1 Pet. 3.18 and 4.1 2. It 's true God makes all things but what proper work hath he wrought in me If he have wrought his saving work in all the world and not in me what is that to me Sure I am he hath wrought some good in thee otherwise thou wouldest not so much desire his work to be wrought in thee Is not that good will wrought in thee by the Father of lights Jam. 1.18 Hath he not wrought in thee a love of Righteousness and an hatred of Iniquity Fear not thou hast seen the shape of the Father he hath begun his work in thee c. But alas it goeth very slowly on Doest thou not know that Satans work is first to be destroyed Did not he work in thee while thou wert a child of disobedience Ephes 2.1 And did not the Lord then wait on thee and used great patience towards thee and is it not reasonable that thou now wait upon him Thou art to pass through the hands of all thy makers why are there more than one Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father works the good will the Son brings power the Spirit finisheth the work Ephes 2.10 created formed made Isa 43.7 Be thou faithfull to him and he will perfect his work Deut. 32. 't is not done all at once thou shalt subdue the many Lords that have had dominion over thee Isa Thou shalt through the power of the stronger one bind the strong Man yea thou shalt bind those Rulers of darkness Eph. 6. Thou shalt bind their Kings in chains c. Psal 149. Thou shalt sing Hallelujah that last Song Revel Thou shalt then prevail over the iniquity and like a true Israelite and prevailer with thy God rejoyce in thy Makers so the word is plura Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Who meditate not consider not nor think thus on Christ Jesus c. See Notes on Psal 63.6.2 3 and 4 ibid. Exhort Meditate on and consider Christ Jesus the Apostle and high Priest of our Profession When we in our holy thoughts consider meditate and draw near to him he then draws near to us and is present with us Psal 39.3 How much more when two or three are gathered together in his Name and when he comes he brings his Consolations with him It 's a time of great lewdness and prophaneness which the Prophet mentions Mal. 3.14 15. Even such a time as this is abounding with Atheists and prophane voluptuous men at this time they who remember and consider the Lord and his Christ he remembers them vers 16 17. The two Travellers to Emmaus were in their meditation on him and he was present with them and instructed them Deut. 32.29 30. O that they would consider c. how should one chase a thousand and two put ten thousand to flight this appears true by the want of it Job 34.26 27 28 29. Isa 1.3 Hos 7.1 2. Means Remove See Notes on Psal 63.6 NOTES AND OBSERVATIONS UPON HEBREWS III. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was faithfull to him that appointed him as also Moses was faithfull in all his house SAint Paul hath hitherto propounded to our Consideration the Apostle and High Priest of our Profession Christ Jesus in his Person and in his Offices in this Verse he propounds the same Apostle and High Priest of our Profession to our consideration as faithfull in both these Offices and that he may the more forcibly press this consideration upon them he compares the Apostle and High Priest of our profession with Moses in his Faithfulness and so insinuates unto them that since they had Moses in so high esteem for his faithfulness that they believed him and obeyed him they-would also take into their consideration this Apostle and High Priest and his Faithfulness unto God who appointed him as Moses was faithfull in all Gods house and believe and obey him But because a Man cannot be said to be faithful to his trust unless he be appointed to it and hath somewhat committed to his trust we must here understand that also and presuppose it here that God appointed Moses and there is no doubt but that Paul alluded unto Numb 12.6 so 1 Sam. 12.6 where Samuel saith the Lord advanced Moses and Aaron the word in the Greek there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is which is there rendered advanced and here appointed So that Christ Jesus is here compared with Moses in his advancement and appointment to his Offices of Charge and Trust as also in his faithfulness and truth in the discharge of his trust In the next five Verses we have 1. The Collation of Christ Jesus with Moses 2. The Prelation of Christ Jesus before Moses In the Collation and comparison we have that wherein Christ and Moses are compared 1. Their advancement and appointment to their Charges and Offices of trust 2. Their faithfulness and trust in discharge of those Offices which being resolved into particulars will afford these Axioms 1. God appointed Moses to his Offices 2. Moses was faithful to him that appointed him 3. Moses was faithful in all Gods house 4. God the Father appointed Christ Jesus to his Offices 5. Christ Jesus was faithful to him that appointed him 6. As Moses was faithful so Christ Jesus 1. Consider Christ Jesus faithful to him that appointed 1. God appointed Moses to his Offices This Axiom is included in the Protasis or first part of the comparison and is necessarily supposed and to be premised here in comparison of which Christ Jesus is said to be appointed unto his Offices Quaere 1. Who Moses was 2. what Offices 3. what 't is to appoint It 's superfluous and needless here to enquire who Moses was a man so famous not only in his own Nation but also among the Greeks and Latines for so Orpheus that Ancient Poet wrote of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he calls Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquigena born and as brought forth of the water and speaks of the two Tables of the Decalogue of the Law
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
not hold him guiltless that taketh his Name in vain 3. We must not take the Lord's Name in vain because he will not hold him guiltless that takes his Name in vain 1. What the Name of the Lord is 2. What it is to take it or bear it 3. What to take it or bear it in vain The two first have been spoken to elsewhere 3. What is it to take or bear it in vain The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rashly without advise so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vainly without stability without any profit or good effect frustra in vain and to no good purpose vainly i. e. falsly empty of that whereof there is great appearance of fulness falsly so he who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain witness Deut. 5.20 the same is called Deut. 19.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying witness or witness of a lye This taking and bearing the Name of God in vain may be considered Either 1. Generally as opposite to that General in the due executing of it in the Sanctifying and Glorifying God's Name Act. 9.15 1 Cor. 6. ult Or 2. More specially as opposite to the special Acts of Sanctifying and Glorifying it 1. Generally and so all counterfeit and hypocritical pretences of God and his Name are here excluded and forbidden all acts of seeming and appearing Godly and Religious all shews of Godliness without the very Truth beeing and substance of it And this the Holy Ghost signifieth Jam. 5.12 Where having prohibited swearing a special way of taking God's Name in vain he prescribes that Godly sincerity faithfulness and honesty which ought to be in every Christian man Let your Yea be yea and your Nay nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie 1. The reason from the consideration of God's Name 1. In it self 2. As Jehovah 3. As our God Which whether it be understood to be God himself or some appellation or character which God hath given unto himself as a note of some excellency or perfection in himself Surely it is an Excellent Name and because Excellent it is not to be used rashly vainly without effect falsly or without great reverence and regard Excellent things strike an awe or reverence into those who consider them and keep us at a distance There is a lustre about great Lights a fence about Excellent things Such is the Name of God Moses came to it by degrees Deut. 28.58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every word hath an Emphasis a note of eminency and excellency annexed to it 2. It is Jehovah which Name signifieth Being and requires a being in us not a seeming only 3. Because he is the Lord our God for we much esteem whatever we account good if our own most of all our God If he be the Lord our God we will not use his Name lightly rashly vainly falsly Whatever any man makes his God he prizeth and esteemeth above all other things in the world he that makes wealth his God he hides it preserves it if a man make his belly his God he will pamper it and feed it with the choicest meats and drinks if he make some outward Idol his God he so esteems it that rather than loose it he looseth all things else Ye have taken away my Gods and what have I more he is utterly undone So that if the Lord be our God we will esteem him accordingly or accordingly bear his Name this the Lord expects of us as his peoples promise All people will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever Mich. 4.5 So that the will of the Lord here is that we use not his Name falsly vainly rashly lightly c. it is very reasonable Obser 1. Hence 't is evident that the very naming of the name of God the expressing of that name Jehovah whereby our God hath made himself known unto men if used with due reverence is not unlawful nor here prohibited for surely there is the like reason of expressing that and other Names of God which must be named otherwise how shall we know him who is named by them otherwise to what purpose were those names written if they might not be read surely the reading and pronouncing of them is no where prohibited in the whole Word of God so that it was no better than a Judaical Superstition altogether to abstain from that Name nor is it any better to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly instead of it as some learned men whose names for honours sake I spare have been wont to do Howbeit because in multiloquio non deest peccatum it is not safe too often to name the Glorious and fearful Name of God lest by frequent use it grow into contempt Some Emperours and Kings have forbidden their names to be given to inferiour persons lest they should grow vile And for this reason King James forbad a piece of Gold to be called Jacobus It is the saying of the Orator Etiam vera de Deo loqui periculosum est Obser 2. There is a proneness and inclination in us to abuse the Name of our God we are by corrupt Nature propense unto it otherwise it would not be forbidden unto us Every man would be tampering with God and the things of God that is the reason that the Command is Negative prohibiting what at â—â—st we are inclined to do The Commandment is directed to Thee and Me. Obser 3. What a poor opinion hypocritical men have of the True God they make Him and His Name inferiour and serviceable to their poor and base end a little wealth a little honour a little pleasure Ahab wanted but a little spot of ground and the King's Name and God's Name must be taken in vain for the obtaining of it What a preposterous perverting and inverting thing is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sursum deorsum susque deque turning of things upside down setting the means above the end the end below the means God and his Name must serve a turn what ever any man doth though evil yet somewhat of God is pretended for the warrant of it it 's just ' its equal its true it 's right Jer. 50.7 Joh. 16.2 In Nomine Domini incipit omne malum as it was said of the Decrees of the Pope Obser 4. If Hypocrisie so much dishonour the Name of God how much more Prophaneness Christ is crucified between both these Thieves An hypocrite beareth the Name of God though in vain yet if well seen in the trade of seeming he will so bear that name outwardly towards men that they shall hardly discover him Thus Judas and Simon the Sorcerer His defect is in the inside of Religion hypocrisie is opposed to the integrity of Religion the prophane person hath neither inside nor outside of it prophaneness is opposite to all Religion The hypocrite cleanseth the outside
God Let no man say when he is tempted that he is tempted of God saith St. James 1.13 for he is intentator malorum so 't is in the Latin he suggests not evil unto evil men neither tempteth he any man No no Ecclus. 15.12 Say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man for surely God who is the Essential Purity and Righteousness it self can no more enslave us to uncleanness and iniquity than the fire can moisten or the Sun make dark Directly contrary to that prophane tenent of some who speak lies in hypocrisie and dare averr that God in great wisdom contrived a way to bring Sin into the world thereby to manifest the Glory of his Justice Non simus tam fatui imitatores Dei saith St. Hierom Gods glory hath no need of mans lie God is that light wherein there is no darkness at all 1 Joh. 1. that Truth wherein is no errour or falshood that wisdom wherein is no folly that purity sincerity integrity and holiness wherein is no iniquity hypocrisie lying uncleanness he forbids hates and punisheth sin therefore he is not the author of it no perditio tua ex te thy destruction is of thy self O Israel Isai 13.9 And as contrary to their loose practice who yield themselves up unto uncleanness and say it pleased God it should be so like those Jer. 7.9 who stole murdered committed adultery swore falsly and came and stood before God in his house and said we are delivered up and 't is free for us to commit all these abominations And as ridiculous is their shift who lay all the blame of their sins upon Adam as if he were the Arch-plagiary that hath brought them into bondage and groan and whine under them when they are blamed for them as under a burden imposed upon them a penal calamity laid upon them they have no hand in it they cannot help it it 's none of ther doing No how then saith the Apostle here That we have yielded our members servants to uncleanness and iniquity but if this will not serve the turn they have another fetch the Devil they say ought them a spite True it is the Prince of the air rules in the Sons of disobedience but the Sons of disobedience first yield up the rule of themselves unto the Prince of the air The Devil rules in them but first lust rules in their members the Devil takes them captive at his will but first they yield themselves captive of their own will and therefore our Saviour who attributes the lusts of wicked men unto the Devil he attributes withall the lusts of the Devil unto wicked men when they freely and willingly commit them Ye are saith he of your father the devil and the lusts of your father ye will do The words in our English are obscure the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lusts of your father ye will do To sin is a voluntary a free act and proceeds wholly from our own choice yet I deny not but that after we have yielded our members servants it is not then wholly in our own power to redeem our selves As it is in a servants free choice whether he will himself be servant unto another but when he hath given up the right of himself when sin hath bored his ear and he become an obedient servant it is not in his own power to free himself A man may chuse whether he will cast himself head-long down a steep precipice or no but when he is falling and hath put himself out of his own power he cannot then of himself recover himself Though there is no doubt but even in his fall he hath many velleities and wishes he had not so done yet is even this indirectly voluntary and the consequencies of it when he falls from one uncleanness and iniquity unto another and yields his members servants to uncleanness and iniquity unto iniquity which is the second point See what enslaves those who otherwise are free-born Adam the Son of God and C ham descended from that Noble Stock of Noah yet by sin he incurred his Fathers Curse and became a servant of servants yea which is very observable the fruit of the sin of all Nations the Aegyptians have been and yet are the arrantest drudges and which I wish they took notice of who incurr Cham's sin perhaps unadvisedly while they uncover their fathers nakedness not a Saint of God but we except against his life for some sin or other and yet which is worse rather imitate him in his uncleanness and iniquity than in his Graces and Virtues The Israelites of the Stock of Abraham according to the flesh yet sold under sin Judg. 3.8 Cusham Rishathaim Ahab sold himself to work iniquity 1 King 21.20 This makes for the Consolation of the poor despised ones of how servile condition soever in this outward world Are they freed from the slavery of sin the servitude of uncleanness and iniquity they are free men 'T is uncleanness 't is iniquity that makes a true slave in Gods account not any the meanest outward condition what a free man was Joseph This reproves those who contend and strive for their Civil Liberties mean time betray and enslave their Spiritual Certainly the Liberty of the Subject is a precious thing but how much more precious is the true freedom the liberty from the slavery of uncleanness and iniquity the glorious liberty of the Sons of God When both cannot be had 't is better part with the former than this which assertion notwithstanding cost Jeremy the loss of his liberty manifold imprisonment and deadly opposition from King Jehojakim and Zedechiah and all the Princes and People all the false Prophets who taught the contrary while he perswaded them from the Word to yield to Nebuchadnezzar yet the King and Princes and the Prophets and People however they contended for their temporal freedom continued slaves and vassals to uncleanness and iniquity Thus divers Cities of Germany contested with the Emperour for their Liberties and Priviledges yet easily yielded themselves base vassals to their own lusts and they had preachers likewise who taught them so as St. Peter speaks They promised them liberty yet they themselves were servants of corruption whence it is that they are all swallowed up in the common ruine and desolation such as we no where read the like in any history yet such as we may justly fear in this Kingdom if we stand only upon our Temporal Freedoms and Priviledges and mean time neglect our Spiritual so the Jews Joh. 8. Servants wore Crowns when they went to God Levit. 25.9 Confer Ainsw Paraliel Wherein consists the true and perfect Freedom wherein else but in our plenary redemption and deliverance from uncleanness and iniquity and yielding our members servants to righteousness There are who conceive that in that Golden Age which e're long will appear
other Graces as Tongues Prophecy Wisdom Knowledge and Faith it self are nothing worth And 2. From the use of it because by it all evils are born or avoided and all good done for Charity suffereth long and is kind c. vers 4 5 6 7. 3. From the duration and continuance of it beyond not only these Graces but even Faith and Hope it self for Charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away c. yea now abideth Faith Hope Charity these three but the greatest of these is the subject of this Discourse contained in this general point of Doctrine That though a man have prophecy and know all mysteries and all knowledge and though he have all faith so that he can remove mountains and yet have not Charity he is nothing An Argument indeed consisting of too many particulars to be fully discussed in a short time and therefore I will be very brief in enquiring into 1. The nature of Prophecy 2. The knowledge of all Mysteries 3. All Knowledge 4. All Faith 5. Removing Mountains 6. Charity and want of Charity And then as brief I must be in shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Truth and the Reason of the Truth that and why though a man may have prophecy and know all mysteries and all knowledge and have all faith so that he can remove mountains yet wanting Charity is nothing 1. Prophecy is one of those gifts of God unto men which they call gratiae gratis datae freely given unto man of God Rom. 12.6 which is either strictim or largely taken 1. Strictim whereby he is enabled to fortell things to come 2. Largely taken whereby one is able to speak God's Truth without difference of time This gift was given unto men under the Law for government of the Church of God such were Aaron and Samuel And for instruction of Gods people touching the Will of God such were all the Prophets whose Prophecies we read in the Old Testament Under the Gospel this gift was given unto men for exposition of Gods Truth and edification of his Church For he that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.6 The Divine things wherein the Prophets edified the people of God were either 1. Abstruse and hidden such as all Mysteries are And 2. The gift whereby these are understood is called Wisdom that 's the second thing Or else more ordinarily and commonly known And this gift they call by the general name of Science or Knowledge that 's the third which Truths when they beget assent we call it Faith which is generally nothing else but an assent to a known Truth that 's Faith This Faith is here described by an effect in mens opinion the greatest and most difficult removing mountains If ye ask whether this were ever done or no The usual answer is that no doubt many Saints have had as much Faith as could have removed Mountans if the necessity of the Church had required such miraculous effects For the manifestation of the Spirit is given to every one to profit withall 1 Cor. 12. But it is commonly denyed that it had been needful yet that as great or greater works than these have been done by Faith as raising of the dead dividing of the sea c. And yet some are reported to have done this as Gregorius Neocaesariensis for the building of the Church avouched for truth by Gregory Nyssen and venerable Bede and a poor Christian is said to have done the like for the defence of his Faith and saving of his life when one of these three were propounded to him Either 1. To remove a Mountain Or 2. Turn Mahumetan Or 3. Die As 't is reported by a Minorite Fryar in a Journal of his dedicated to the French King Anno Domini 1253. I know not how this satisfieth the doubt But it seems very strange that whereas in the Old Testament as Psal 30.7 and 48.1 Isai 2.2 3. and 11.9 and 40.4 Jer. 51.25 Zach. 4.7 beside many the like places A Mountain by consent of all that I know is spiritually to be to be understood yet in the New Testament where our Saviour in Matth. 17.20 And St. Paul in the Text speak of removing mountains Mountains must needs be litterally understood Shall the Old Testament point us unto inward things and the New to outward Shall Moses and the Prophets who are most-what figurative and typical put off the veil of Types and Figures And shall Christ rather put it on whose words are spirit and truth Joh. 1.6 How much rather then may we understand by Mountans in this place spiritual things also I will not beg your assent unto this interpretation The Scripture elsewhere challengeth it in many places For so pride and the lofty looks of men are Mountains Esay 2.11 The lofty looks of men shall be humbled and the haughtiness of men shall be bowed down c. And the day of the Lord of hosts shall be upon all the high mountains and upon all the hills that are lifted up vers 14. And in Chap. 5. the Prophet having reckoned up the peoples sins as covetousness luxury impiety injustice and pride all high swoln sins and the Lord now stretching out his hand to smite them vers 25. The mountains were moved saith the Text namely these swelling sins Nor is this a forced exposition for Apoc. 16. where Christ at his second coming destroys all sin and all the power of Sathan and the spirits of Devils and mystical Babylon out of the earth at vers 20. The mountains saith the Text were not found That this interpretation is genuine and proper appears by the description of Christ's first coming in the flesh Luk. 3.4 5. Prepare the way of the Lord make his paths straight every valley shall be filled and every mountain and hill shall be brought low Which I presume no man understands according to the letter but as St. Paul speaks of the mighty weapons of God 2 Cor. 10. That they cast down imagination and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought unto the obedience of Christ So that generally the removing of Mountains is the removing and purging away of sins which is given unto Faith in Christ Act. 10.43 For through his name whosoever believeth on him shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission of sins and 15. Put no difference between us and them purifying their hearts by faith This is that which St. Ambrose and Rabanus interpret Virtutes facere aut daemonia per fidem ejicere To do wonderful works to do acts of power and to cast out Devils out of our selves yet if a man have all this faith and have not charity he is nothing But what is Charity Liber 3. sent distinct 27. It is Dilectio qua diligitur Deus
lusts of the flesh the lust of the eyes and the pride of life vers 16. These are all that are in the world and these are the summ of all Moral old things Besides if Gods Creatures which are made of nothing because made of nothing propend and incline to their old nothing again Surely our Creatures if so we may call our sins they are of nothing and must tend to nothing Isai 41 24-29 2. A second Reason is in regard of the New Creature for the New Creature works out of it self whatsoever is contrary to it self As the Fountain purgeth it self from all filthiness mud and dirt and sends it downward and all Unctions uncleanness and work it upward and the New Wine settles the lees downward and purgeth upward all oily filthiness contracted from the nastiness of those who tread the Grapes Even so the New Creature purgeth it self from all polution of flesh all earthly all fleshly uncleanness and spirit all spiritual wickedness that old leaven that sowres all our actions and makes us swell with spiritual pride And therefore the Apostle exhorts the Corinthians 1 Cor. 5.6 7 8. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for Christ our Passover is sacrificed for us therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. In regard of God the ancient of dayes who mainly opposeth himself against these Moral old things which oppose themselves against God all sensual and carnal lusts for God is the avenger of all such 1 Thes 4.6 All spiritual wickedness as that spirit of Antichrist which opposeth and exalteth it self above all that is called God and is worshipped whom the Lord shall destroy with the spirit of his mouth 2 Thess 2 4-8 Against all these Moral old things the Lord mainly opposeth himself His eyes are set against the kingdom of sin or sinful kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9.8 He shall tread that old Serpent called the Devil and Satan under the Saints feet Rom. 16.20 And he commands us to put off concerning our former conversation the old man Ephes 4.22 and to mortifie our earthly members Col. 3.5 And that which he commands us to do that he promiseth us power and assistance to do Behold I give you power to tread upon Serpents and Scorpions and all the power of the enemy Luk. 10.19 The lofty City the City of the Old Man he layeth it low he layeth it low even to the ground he bringeth it even to the dust the feet shall tread it down even the feet of the poor and the steps of the needy Isai 26.6 Zach. 10.5 Whence it is most evident that it is not the will of God that any one of these old things should remain but that every one of them should perish and pass away indeed he permits them and of them some rather than other otherwise they could not be But for the better understanding of this we must know there are diverse degrees of permission as there are diverse kinds and degrees of sin Idolatry is one of the greatest sins and that which seems of all other to be most hated of God yet there are degrees of Idolatry for it is either 1. The worship of a false God against the first Commandment Or 2. The false worship of the true God against the second Commandment Acccording to these degrees of sin there are degrees of permission of sin in God for though God hate loath and abominate all sin and all and every degree of sin yet according to the diverse kinds and degrees of sin Gods hatred of sin and permission of sin is proportioned so that God hateth the greater sin more and permits it less and hates the less sin less and permits it more For Example The worship of Jeroboams Calves was a great and abominable sin the worship of Idols yea of Devils a sin which provoked Gods wrath exceedingly against his people wherewithal Jeroboams name is branded that he made Israel to sin Yet it is the Opinion and Assertion of some of the Jews grounded upon Exod. 32.34 In the day when I visit I will visit their sin upon them That God after the first making of the Golden Calf by Aaron never punish'd Israel but in the punishment there was ever a limb of the Calf Notwithstanding howsoever really and in truth it were a very great sin and they truly Idolaters yet because they pretended the worship of the true God amongst all the Idolaters who worshipped false Gods it was a less sin than the worship of Baal which was a false God And therefore God and Baal God's worship and Baals God's servants and the servants of Baal are often opposed as elsewhere so specially 1 King 18.21 For the clearing of all this See 1 King 16.30 33. Ahad did evil in the sight of the Lord above all that were before him for it came to pass as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat that he took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal and worshipped him and he reared up an Altar for Baal and made a grove And Ahad did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him So that it 's manifest that the worship of the Calves was a less sin than the worship of Baal Yet when I say that God permitted that sin of the Calves or might seem to allow it or wink at it at least for a time I mean not that God did any way no not in the least degree approve or like of that gross palpable and abominable sin as if it were good or had any degree of goodness in it but only seemed a while to connive at it that he did not punish the Authors of it but patiently endured them suffered or bare or permitted the sin as a less evil than the worship of Baal or than no worship no acknowledgement of himself at all That we may the better understand this we must distinguish between the Church in the infancy and nonage of it and in the growth and more perfect age of it and the different providence of God in respect of both The Church of the Jews was but the child-hood and nonage of the Church So saith the Apostle Gal. 4. And therefore God led it as Jacob led his Flock Gen. 33.13 14. The children are tender and the flocks and herds with young are with me And if a man should over-drive them one day all the flock will dye I will lead on softly according as the Cattle that goeth before me and the children are able to endure It is in the original I will drive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot by foot according to the foot of the cattle and according to the foot of
seen in me do And the God of peace shall be with you Why so long a Text upon so short a warning The words are in the nature of an hypothetical or conditional proposition or connex axiom and therefore though they may be taken asunder yet no part of them as they are such make an entire sentence alone I shall therefore consider it as one entire axiom or proposition Now because our Rule in analytical method is Intellectus operationis incipit a fine The end foreknown regulates the use of the means Let us enquire 1. What it is for the God of peace to be with us 2. Then enquire into the nature of the means how available they are for the procuring of that end 1. God is called the God of peace because he is the Author and lover of peace He is said to be with one not only in regard of essence presence and power according to which he cannot be absent from any of his creatures But also in regard of his gracious presence and use of his power For the repelling of all evil and procuring all good And thus we find examples of both 1. Moses was afraid to go to Pharaoh But Exod. 3.11.12 The Lord encourageth him Deut. 31.6 8. Jos 1.5 Jerem. 1.8 Act. 18.9 10. 2. Procuring of all good Gen. 31.3 God promiseth to be with Jacob which he interprets to deal well with him Chap. 32.9 Chald. My Word shall be thy help and vers 12. doing good I will do thee good i. e. I will certainly do thee good Mat. 28.20 I am with you to the end of the world And thus Christ is Emmanuel i. e. God with us and if the Son be with us who can be against us Rom. 8.32 1 Tim. 4.8 Hebr. 13.5 That the Lord may be thus with us the Apostle 1. propounds an Idea an Exemplar of Virtue and Graces 2. The same Idea pattern'd and copied out and exemplified in himself vers 9. 1. In the Idea we meet with those Graces which accomplish the Church in it self And then 2. with those which set it off unto others i. e. those that are without 1. They which accomplish the Church in it self are such as order the Church 1. toward God or 2. toward our Neighbour or 3. toward our selves Unto which three the Apostle reduceth the Christian duties Tit. 1.12 1. That which disposeth us towards God is Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word all truth is understood especially that of sincerity wherewithal the God of truth is delighted Psal 51.8.6 Thou art delighted with Truth in the inward parts With this he is worshipped and served Joh. 4.23 24. This excludes hypocrisie and lying And to this belongeth the next Duty commended unto us in these words 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are honest the Margin Venerable which belongs to the worship of God for so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneror and hither may be reduced the Fear Faith Love Hope Honour and which we turn the word Honest which are or belong unto the inward worship of God This disposeth us towards our Neighbour in that the word signifieth also grave and venerable and so implyeth a grave deportment that ought to be among men 1. Those things which set us in order to our Neighbour are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever things are just or righteous wherein is contained as 1. Universal Righteousness comprehending all virtues So 2. more especially that which belongeth 1. to the Magistrate as distributive justice Or 2. to the people among themselves which is Commutative Justice in trading buying and selling In all these kinds the Lord requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is altogether just Deut. 16.20 2. Those which dispose us to our selves are in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doubtless was anciently read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie mistake for so the Latin hath it nor is there any loss in it for the word sanctitas holiness includes in it purity and chastity 1 Cor. 7.34 and such ought the Church to be towards Christ 2 Cor. 11 12. These are the glory of the Church within 3. Those Graces which dispose the Church towards others and set her off to those that are without are amiableness and loveliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are lovely And 4. What will render her famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are of good report And lest any thing should be omitted which might accomplish the Church and adorn and fit her to meet her Spouse 5. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be any vertue if there be any praise Thus the Churches cloathing is of wrought Gold And lest this general Idea and pattern should seem not feisible or possible the Apostle propounds himself an Example of what he hath generally named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things ye have learned as the first rudiments and Principles of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have received as the exact and positive Christian Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have heard in the Apostles Sermons or familiar discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye have seen in actions life and conversation The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pattern he exhorts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to think upon that they may bring to practice and life and lest that might seem to dismay them he shews it possible and feisible by his own example what ye have learned c. do Reason Why must we think of these things and do these things if we can hope that the God of peace shall be with us Reason 1. Is in regard of God 2. In regard of Peace 1. In regard of God He cannot be otherwise approached unto but by somewhat of himself Oculus non intuitur solem nisi fit ipse soliformis The eye cannot see the Sun unless it be soliform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is known by its like In thy light we shall see the light now Truth Righteousness c. they are of God and so of God that he is the very essence and being of them 2. In regard of Peace it is the effect of Righteousness Isai 32.17 Rom. 5.1 And it is not vouchsafed to any who have not the things that make for peace Rom. 14.19 and the things that make for peace are these forementioned Doubt But are such the conditions of a firm and well grounded peace such as we speak of and that the God of peace will only upon these terms be with us where then shall we have a peace what good success can we hope for of this treaty What our Lord answered his Disciples upon their question Matth. 19.25 26. Who then shall be saved So to this question who then shall have Peace if peace come upon such terms I answer as our Lord did With men this is impossible but with God all things are possible I see not the things which make for peace among
he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then