finish his work the Porch David prayeth Psal 119.73 Thine hands have made me Oh give me understanding that I may learn thy Commandments These imprint the Fear Exod. 20.20 Lord increase our Faith Pray that the veil of the Temple may be removed that we may behold with open face the Glory of the Lord c. 2 Cor. 3.18 Observ 8. In the ruine of the Temple at Jerusalem read also the ruine and destruction of all like places of worship which are not of so Divine a Foundation nor of so holy a representation as the Temple at Jerusalem was though these were built by devout and religious persons and dedicated to Holy Uses If men be wicked yet trust in Churches and the Services performed in them and think hereby to palliate and cover their evil consciences in their sins These buildings and worships in them are prophaned and abused and lose the end for which they were made and so must follow the fate of the Temple at Jerusalem In the first times after the Shepherd was smitten when the sheep were scattered and Gods hand turned against the little ones when as yet there were no outward Churches nor places of publick worship built Every believing Soul was a Temple of the Holy Ghost wherein they worshipped God in Spirit and Truth But when as now the People of God had a breathing-time under Constantine and the outward persecution ceased and that pious Emperour gave encouragement to the building of Churches and places for the publick worship of God Men then began a sad and evil effect of a good cause to place all their Holiness all their Religion all their Piety in the Church and going to Church and performing some outward Service in the Church while mean time they became worldly-minded ambitious of worldly honours c. like the prophane world Then stood the abomination of desolation where it should not Then began the daily Sacrifice to cease Dan. 12. Then began that prophesie of the Apostle to be fulfilled 2 Tim. 3.1 The last dayes shall be perilous for men shall be lovers of themselves proud boasters lovers of pleasures more than of God c. Now beloved let us bring the consideration of these things a little nearer home Have our Churches and places of Religious worship been used to any better end Have not men placed all their Holiness in them and the Services performed in them Hath it not been a character of a Religious man that he keeps his Church well that he keeps the Sabbath well Yet who sees not but that the same men who keep their Church so well keep their old sins as well they carry them to Church with them they come to Church and pray and the sin remains they hear and hear but the sin remains they receive the Sacrament yet the sin remains and they the same men that ever they were c. With these things men may blind the eyes of men for a time but God knows our hearts and punisheth our hypocrisie for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches that especially which called it self Philadelphia though most unworthy of that name and eo nomine exempted themselves from the hour of temptation that is come and yet coming upon the whole earth And hath not now a long time the Lord dashed us and broken us one upon another and doth not now the Church made as an help to lead men to God and Christ mislead them from God and Christ whereby do men cover their envy their pride c. but by going to Church and performing some outward Service there Did not Sheba the Son of Bicri take Sanctuary in Abel-beth-maacha will our God think ye who is most just do any such execution among those who call themselves by his Name without a just cause Shall not the Judge of all the world do right Beloved when the mystical Temples of God are so wholly defiled in the Porch and Holy what must the issue needs be Both they and the outward Temples and Churches must to ruine together the Lord hath dealt so with places of worship of his own Institution and with the People called by his Name and shall we escape Read I beseech ye seriously and sadly what the Lord saith Jer. 7. from vers 3. to the 15. Facinus quos inquinat aequat Those whom wicked Acts defile The same in time sure do them spoyle There is no man unless extreme partial but must confess this to be our case The second Temple here threatned to be destroyed as afterward it was was built under the Dominion of the Gentiles and while the Jews were in thraldom and servitude and was a type of Christ's Kingdom among the Gentiles if that Temple was laid waste because the inward Temple was destroyed what can we expect but the like destruction outward destructions commonly follow inward if our inward house be desolate what shall become of the outward Observ 1. If the Lord spare not his own Temple shall the Devils Temple escape See Hos 8.14 Ezech. 9.6 1 Pet. 4.17 Exhort Let us labour to get the Lords Spiritual Temple set up in us Psal 5.7 I will come into thine house and in thy fear into the Temple of thy Holiness and 27.4 5. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple and 118.19 Open to me the gates of Righteousness and I will go into them and 138.2 I will worship toward thy Holy Temple All outward Temples and Churches were made for the inward and all their Services were configurations of what should be within us in Gods Spiritual Temple and therefore the Lord conditions the standing and falling of the outward Temple upon the sanctification or prophanation of the inward and therefore those words of the Lord to Solomon 2 Chron. 7.14 they were spoken upon occasion of the dedication of the Temple If my people which are called by my Name shall humble themselves and pray and seek my presence and turn from their wicked wayes Then will I hear in heaven c. Wherefore let us pray to the Lord to finish this good work of Grace among us NOTES AND OBSERVATIONS UPON MATTHEW XXIV 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world And Jesus answered and said unto them Take heed that no man deceive you For many shall come in my Name saying I am Christ and shall deceive many THe Disciples thought themselves well entered into the Principles of Christianity they now desire to hear prophecies of the Lord Jesus and
give me neither poverty nor riches c. And whereas it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor is never read to signifie humble and lowly it is not true for David so useth it Psal 40.17 I am poor and needy c. And 69.23 and 70.5 But therefore lest the word be mistaken some addition is made as in St. James Cap. 2.5 The poor of this world rich in faith c. And where the Apostle saith not many mighty not many noble are called he implies that some are called Although St. Luke 6.20 relate our Saviours Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor yet it 's observable to whom he spake Blessed are the poor He spake to his Disciples poor in spirit And although it may be objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye be not in the Text yet it is necessarily understood as the Primitive in the possessive immediately following for yours is c. What then is the true poverty in Spirit It is a work of the Spirit of God upon our Spirit shedding the love of God into it according to Rom. 5.5 Which love of God being a desire of our Union with God there ariseth a desire of devesting and laying aside what ever is contrary to the love of God in us as the love of the World and the things of the World 1 John 2. An abasement of our selves in his sight Prov. 29.23 Honour shall uphold the humble in spirit a fear of offending our God Vnto this man do I look who is poor and of a contrite spirit and who trembles at my word Esay 66.2 Who in his own judgment of himself is as it were without himself who hath emptied himself of himself and is as nothing in his own sight 2. What is Blessedness Vide Not. in Psal 94. pag. 1.2 Reason Why doth the Lord Jesus pronounce them blessed who are poor in spirit There is a principal reason in the following words which I shall consider in its due place mean time some reason may be given for this truth in it self considered The poor in Spirit have these humble thoughts of themselves that they have nothing of their own nothing proper to themselves but whatever they have received it is only of free gift from their blessed Father So that all Grace flows into such humble Souls and the God of all grace gives his grace and blessings unto the lowly Obs 1. Here hath been a great mistake touching poverty in Spirit as if it should consist in rejecting renouncing and casting away all a mans outward wealth and estate out of an opinion that a man cannot have outward wealth and be poor in Spirit This hath been the Religious Melancholy of many in former Ages and there have not been wanting some Birds of Prey who have been awake to such a booty who have won them to enter with their Estates into some Monastery or other And at this day some there are who would perswade men of Honour and Estate to renounce all they have and to be one of them But will it come unto so much A good Purchase especially in regard of them who have no Conscience to labour That 's a new kind of Conscience contrary to the Apostles Rule that he who will not labour should not eat Let it appear throughout the whole word of God where any man is bound to give over any honest Calling in the World wherein God by his providence hath placed him The contrary appears clearly 1 Cor. 7.20 Let every man abide in that calling wherein he is called and v. 24. Wherein any man is called let him therein abide with God Obs 2. This discovers their perverse imitation of our Lord's words in the Text who lay them as the foundation and ground-work of devout holy beggery for hence the Order of Mendicant Fryars have their Original for their Authour St. Francis would that his Monks should possess no temporal thing in the World that thereby they might the more expeditely follow the example of our Lord Jesus Christ who said The Foxes have their holes and the Birds of the air their nests c. That speech was more divinely spoken than the Fryar understood it However let it appear where our Lord commanded his followers to devest themselves of all outward subsistence according to his example yea his example proves the contrary for he begged no man's Alms yea he and his society of Apostles had a Treasury out of which they gave unto the Poor Against this I oppose this assertion Poverty in spirit may consist with outward wealth and riches For when we so love God that no creature can separate us from the love of him yea that all the Creatures are helpful and further us in the love of him as Rom. 8. We know that all things work together for good to them that love God Such as these use the outward World and the riches of it as helpful instruments unto poverty in Spirit for no doubt such as in humility and the fear of God have and use for supply of their own necessities and others the outward goods their minds and spirits are far more expedite pure and free for the exercise of all Holy Duties Than they are or can be who want things necessary for support of life and are enforced to beg them from door to door Such as these are free and not brought under the power of any Creature or whatsoever is not God and abide in their poverty of Spirit and can say with the Apostle as having nothing yet possessing all things Benedict the Abbot saw this inconvenience and therefore he went contrary hereunto and ordained that his Monks should have plentiful Revenues and his reason was that they might more freely be vacant to their Speculations But we know well by experience that as the Franciscans might be distracted with Care and fear of want so might the Benedictines be overcharged with surfeiting and drunkenness and both frustrate of their end of their Religious Retirement and Contemplation Large provisions are dangerous incentives unto lust especially to such as live idly and spend their time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it happens Surely as to poverty of Spirit the Religious World hath been and yet is very much mistaken in it for that looks at the Spirit and Mind whether a man be lowly or high-minded whether poor in Spirit or rich and proud of Spirit But as for the nature of true inward blessedness and poverty of Spirit there is no notice to be taken of outward poverty or outward riches the having them or the want of them Obs 3. Bliss and Happiness may in some good measure be obtained in this life c. Vide Not. in Psal 94.12 Obs 4. Hence we learn wherein the true bliss and happiness consists c. Vide Not. ubi supra Obs 5. Hence it follows undeniably that the Rich in Spirit are not blessed Proud Adam will be his own guide c. Vide Not. in Luke 9.23
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
ate the same spiritual meat and drank c. Observ 8. They all ate and drank the same spiritual drink It is not said that all the people ate and the Priests drank but although the Elders were to be present when the Rock was smitten yet not only they but the people also drank of the Rock Exod. 17.5 6. And therefore I know no Reason why the people may eat the spiritual bread and are debarred from drinking the spiritual cup. Repreh Hence may many be justly reproved for it 's here said that all ate and all drank and why then do some hinder others from eating and drinking There were no doubt at that time Elders among the people Exod. 12.21 and 17.5 6. yet ye do not find that the people drank before them or that any of them hindred any man of Israel from eating the spiritual meat or drinking the spiritual drink Yea Moses encourageth the people to gather the Manna Exod. 16. and smote the Rock that the people might drink Exod. 17.6 yea heretofore there was a penalty set if any man forbare eating and drinking so many times a year yea our Lord Jesus who knows all our hearts knew the heart of Judas yet admitted him to eat and drink Luk. 22.21 yea though there be no command against it in the whole Word of God nay although there be a manifest command in the Word of God that every one who hath examined himself shall eat and drink 1 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet many presume contray to the Word of God to hinder men from eating and drinking Nay though the holy Word of God may be and is allowed to all men which holds forth all things except only that outward and visible sign which is in the Sacrament why do they forbid men the use of that Alas some there are no doubt of that mean growth in Religion that they know no better thing than the outward Ordinances and the participation of them against whom no immoral exception is made and shall these poor souls be inhibited the use of the Sacrament because they cannot recite so many words by rote out of a Catechism or make answer ex tempore to some studied and premeditated question God forbid 1. The Spiritual Rock was Christ 2. That Spiritual Rock followed them 3. They all drank of that Spiritual Rock that followed them and that Rock was Christ I am forced thus to invert the order of the words because they are so to be disposed in their natural order 1. The Rock was Christ The word Petra answers most what to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Psal 73.26 Exhort 1. Enter into the Rook Isai 1.10 Exhort 2. Build upon the Rock Matth. 7.24 Christ the Spiritual Rock followed the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers in Hebrew to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave unto as Ruth 1.14 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 25.42 every where it signifieth either to accompany whence Plato deduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion on the way or to follow as a Disciple or Servant his Master or Teacher and thus very often Matth. 4.20 22 25. Luk. 9.23 Joh. 12.26 When the Rock is said here to follow the Fathers it 's understood by the Chald. Paraph. Numb 21.16 as if the Rock of stone were moved out of its place and followed the Israelites throughout their journeys in the wilderness and according to this sence some understand the Syriac Interpreter of this Text. Others rather say that the water out of the Rock followed them in their travels and ran along by them to satisfie their thirst but if it had been so why do they complain soon after for want of water Numb 21.5 Observ 1. How lowly the Christ of God humbles and abaseth himself even to the service of his servants Luk. 12.37 Joh. 13.4.14 Phil. 2.7 Observ 2. How near the Lord Jesus is to all faithful ones a Rock that followeth them a people near unto him Psal Observ 3. Note here how the Holy Ghost brings those things near unto us which were long since past and gone those things wrought far off are now wrought in our own hearts The natural man cannot endure this nor the man of sin who rules in him for well he knows that if the spirit and life of all those foregoing shadows take place his kingdom in the earthly man is at an end and therefore he keeps men doting on the letter and on things long since done and done afar off that so men may neglect the Truth and Spirit and present profered Grace Exhort Eat of the Spiritual Meat and drink of the Spiritual Rock that followeth us Christ our Passover is slain for us Christ the Spiritual Rock is smitten for us Wisdom hath slain her fatlings mingled her wine and furnished her Table Prov. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are ready there is nothing better Eccles 2.24 vers 26. O that we were truly hungry after the spiritual meat and thirsty after this spiritual drink they are impatient and restless desires they are unquiet and importunate untill they be satisfied Psal 42.2 My soul is a thirst for God O beloved who hath bewitched us with an imagination Isa 29.8 and 55.1 2 3. NOTES on I COR. X. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But with many of them God was not well pleased for they were overthrown in the wilderness THat of the Orator is true if rightly understood Amici causa discedendum à via That for ones friends sake a man ought sometime to go out of his way I shall therefore for their sakes whom the Lord Jesus our great friend invites unto his holy Supper for this once wave the Argument and Subject I am engaged in and so a little go out of my way that our present Meditations may be some way preparative unto the holy Communion of the body and blood of our Lord Jesus Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But implyes a diversity and sends our thoughts back unto the former part of this Chapter of which upon like occasion I have heretofore spoken according to the simple and absolute consideration of the words I shall now according to due method and order speak of these words vers 5. in themselves considered and then with reference to the former 1. In themselves considered they import Gods displeasure with many of the Israelites 2. The proof of it in the next words 1. With many of them God was not well pleased 2. Because God was not well pleased with them they were overthrown in the wilderness 1. We must here enquire 1. Who these many were 2. What it is for God to be or not to be pleased with them 3. Why was not God well pleased with them 1. Who these many were appears out of Numbers 14.22 23-29 32.33 very many indeed even the greatest part of them
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
cast a Bulwark a strong Fortress about themselves And how can they keep the Law but through the Lord Jesus the Son of God who fulfils the righteousness of the Law in us who walk not after the flesh but after the spirit Rom. 8. Yea the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Vulgar Latine is called Salvator Esai 26.1 We have a strong City even Salvator the Saviour whom God hath appointed for Walls and Bulwarks Yea him who is the Salvation it self as we render the word Would ye know how safe the City of the Saints and people of God is Hear then what the Prophet saith God hath made and set salvation it self for Walls and Bulwarks salvation it self compasseth the City round about Those who preserve themselves and trust in an arm of flesh for their Saviours are easily exposed to utter ruine and destruction But who can hurt salvation it self The Lord who is the Saviour and salvation it self He is for Walls and for Bulwarks redoubts and outworks Psal 18. See Notes on Psal 9. He himself is as the Hills about Jerusalem Psal 125.2 Whence proceeds the safety of that City Zach. 2.4 5. Manifold Examples having proved the truth of this Clodverus one of the French Kings being himself a Pagan whose Wife Clotildis was a Christian he being now engaged in fight with the Alemans and now ready to be routed he called upon the name of Jesus whom his Wife worshipped and promised to become a Christian if God gave him victory presently Conversa est belli alea The Alemans gave ground and were put to flight Yea holy Bernard makes the challenge Cui in periculis palpitanti trepidanti c. To whom now panting and trembling hath not the Lord Jesus hoped in and called upon presently expelled fear and given courage Who is there whom though now languishing and even despairing hath not the name of the Lord Jesus made even of weakness it self strong 3. He shall save his people from their sins What is sin Who are his people What is it to save his people from their sins And why must the Lord Jesus save his people from their sins 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever is against the Law of God is sin Dictum factum concupitum contra Legem Dei so it is defined But because the Lord Jesus is a perfect Saviour and he who is able to save to the uttermost Heb. 7.25 We must here understand all what ever induceth to sin as Temptation and whatever is the consequent and effect of sin as Wrath Death Hell Devil 1 Thes 1.10 And to wait for his Son from Heaven even Jesus which not delivered but delivereth us from the wrath to come And because to save imports not privation only from Evil but infers also the position Good as 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom the chief good and all things conducing hereunto may be here understood by saving And whom doth Jesus so save but his people And who are they No doubt but the Jews the Israel of God his ancient people are here understood but so as an obedient people for such especially the Lord owns for his people otherwise whether Jews or Gentiles they are accounted of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32.21 So he calls all Nations walking in their own wayes and so he calls the Jews Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And through their fall salvation is come to the Gentiles Rom. 11.11 2. They are now become the Lord's people they are the true Jews Rom. 2. the true Israel Gal. 5.16 1 Pet. 2.9 10. Yet shall these return unto the true Israel Mic. 5.1 2 3. These are they whom Jesus saves from their sins it 's a word of very large extent and reacheth unto every kind and degree of evil from which the Lord Jesus saves his people and unto every kind and degree of good whereunto he saves them which he doth by his Sacrifice and his Spirit of Sanctification The Reason see in Notes on Matth. 8.14 and 1 Tim. 4.17 18. Obs 1. If Christ must save his people from their sins then is the nature of his people corrupt and such as wants a Saviour The whole need not a Physician but those that are sick they are in themselves lost whom he comes to seek and to save Obs 2. Man's lost condition is by sin alienati à vita Dei Strangers from the life of God Obs 3. The Son of God is the Authour of salvation nor is there any other name whereby we can be saved Acts 4.12 See Sermon on 1 Tim. 4.17 8. Obs 4. He saith not only from Punishment nor from Wrath nor from Hell c. but from Sins A perfect Saviour saves from all sin Now the Lord Jesus is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost or wholly Hebr. 7.25 Repreh 1. Those that are perswaded that they are saved already Repreh 2. Those who in a business of the greatest moment suffer themselves to be deluded by that grand Deceiver who deceives all the World See Notes on Hebr. 2.15 They perswade themselves that they have obtained the end of their hopes the salvation of their souls before they have yet used any means effectual for the obtaining of it Exhort To become the people of the Lord Jesus that so he may save us But is he not the Saviour of the whole World Answer 'T is true and it is the end of his Embassy John 3.17 who is called the Apostle or Ambassadour Heb. 3.1 Yet suppose an Ambassadour of a great Prince publish the will of his Prince to save an innumerable company of Captives and to pay the full price of their redemption yet that he require of them all and every one of them that they willingly forsake their Prison and follow him into their own Country And is it not a most reasonable condition that God the Great King Mal. 1. who will have all men to be saved propounds unto the captives whom Christ Jesus by his blood redeems that they come out of their Prisons that they come out of their Dungeon that they suffer their eyes to be opened 1 Pet. 2.24 Some have been so long in Prison that they are loth to come out What wouldest thou that I should do for thee saith our Lord to the blind man And wouldest thou be made whole So he speaks to him who had lien thirty eight years sick of an infirmity at the Pool of Bethesda Therefore it 's required That they be not unequally yoaked with unbelievers 2 Cor. 6.14 15. if so v. 16 17 18. And this is the Lords condition all along Ezek. 11.14 15 16. and 14.11 and 37.26 27 28. Zach. 6.15 Obj. But God hath his secret will and his will is not that all should be saved But he added unto the Church such as should be saved Acts 2. ult Thou hypocrite God hath not any secret will
us offer the sacrifice of Praise i. e. the free giving thanks in their confession The latter is here meant howbeit the former also is here necessarily presupposed as I shall shew in due place 3. This must be done before men The word here used to confess is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a relative word which supposeth tentation or asking stipulation one to another as when stipulation is made answer is made unto it which confirms the stipulation exempli gratiâ The question do you promise to give to do so or so The answer made to this question if by way of consent and agreement unto it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Confession or consenting to the question or using the same words when he that answers doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul dicere he speaks together with the other affirms assents and by his confession obligeth binds and ties himself to give to do to omit in a word he consents to the stipulation made Mat. 14.7 So Suidas renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus in the Primitive Times question being made or put to the person that was to be Baptized Dost thou renounce Satan This word is also rendred Profession 1 Tim. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast professed a good Profession or confessed a good Confession and hence Professors have their name This Confession of Christ is giving Testimony unto him This is the Confession with the mouth that Jesus is the Lord There is also a Confession with the deed and life Tit. 1.16 Whereby we perceive that the former without the latter is imperfect yea worse it is indeed a down-right denial of Christ and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Confess is a full speech when heart and mouth and hand when the whole life confesseth Christ Rabanus Confitetur quis Jesum ea fide quae per dilectionem operatur mandata ejus fidelitèr implendo so that he who truly confesseth Christ must have the Spirit of Christ and be in Christ The words import as much in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor otherwise can it be to Eternity 1 Cor. 12.3 No man can say that Jesus is the Christ but by the Holy Ghost The reason why we must confess Christ before men is in regard of Christ and in regard of men and his Confessors 1. In regard of Christ He came a Light into the world Joh. 12.46 that he might declare his Fathers Name and Nature unto men Mat. 5.15 His candle shined upon my head Job 19.3 i. e. Christ the Head of every man 1 Cor. 11.3 The lamp of David 2. In regard of men walking in the midst of his Confessors to promote their Salvation even theirs who confess and before whom confession is made Rom. 10.10 We have them both together Mat. 5.16 Let your Light so shine before men that they may see your good works and glorifie your Father which is in Heaven This was prophesied of Esay 6.1 2. Arise shine for thy light is come If otherwise it come to pass that our Confession have not the due effect yet God and his Confessors have testified their love and desire of their Salvation and our Confession shall be Testimony unto them Thus the Leper Mat. 8.4 is bid by Christ to shew himself to the Priest and offer the gift that Moses commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony for them The Lepers are cleansed that every Spiritual Leper may say Lord if thou wilt thou canst make me clean Thus Mat. 10.18 ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles hereby they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Aquinas on Mat. 10.18 Doubt 1. The point thus opened may serve to put some end unto a Controversie now hotly pursued in the Church concerning Baptism especially Paedobaptism or Childrens Baptism for whereas it is said That the person to be Baptized should be first taught and then make Confession of his Faith before he be Baptized I would by Anthypophora make this question Whether a person so taught and making Confession and then baptized be so baptized as the Lord requires he should be baptized yea or no If they say yea he is for that is all they strive for then I shall tell them there is another Confession even that in Life Obedience and Works without which all the rest is false and hypocritical Tit. 1.16 yea and another Baptism which neither they nor we strive for as we ought without which all the rest is to little or no purpose Rom. 6.3 4. The Naturalists tell us of the Partridge that she makes a piteous crying before the Fowler and falls at his feet as if her nest were near offers her self to be taken that she may draw away the Fowler from her nest So doth Satan the old bird of the air he calls us out from thinking of his nest in our selves and sets our thoughts upon outward washings and other circumstances while mean time his brood of evil thoughts and lusts are kept safe in the hearts of men The reason in regard of Christ to be confessed there is equity in it that the King should be honoured before his people as Saul said 1 Sam. 15. but Christ is the King of Saints 2. In regard of the Confession made for his honour 2. Doubt Whether the Lord's Will be that we should confess Him and all his Truth to all men at all times yea or no Answ We say truly qui bene distinguit bene docet We must know therefore that Christ and the Truths of Christ are not all of the same size nor are they to whom Christ and his Truths are to be confessed all alike capable of all Truth concerning Christ nor is Confession made one and the same way nor are the times nor places the same wherein confession is to be made 1. Of Truths some are more common and vulgar such is that 1 Tim. 1.15 This is a faithful saying that Christ Jesus is come into the world to save sinners Chap. 2.4 who will have all men to be saved if our Gospel be hid it is hid to them that perish whose eyes the God of this world hath blinded 2 Cor. 4.3 4. Others are more precious 1 Cor. 2.6 7. which are called wisdom 2. They to whom these pearles are to be communicated and to whom confession may be made are some more capable than others There is milk for babes and strong meat for those who are spiritual 1 Cor. 3.1 2. There are also crums for dogs and husks for swine Luk. 15. for our Lord's command is Cast not holy things to dogs Mat. 7.6 Mich. 2.6 Those who come out of Tyre and Sydon i. e. from oppressing and ensnaring others they who come out from among them gather up the crums under their table There are also bones for those dogs to gnaw upon who stay still in Tyre and Sydon who still endeavour to oppress ensnare
and catch others The dog knows none but those of his own house to which he belongs he snarles barks at and bites strangers Every man can bear what is familiar and well known to his own Sect and Party that he approves and loves Against these the Psalmist prayes Psal 22.20 Keep my darling from the power of the dog And the Apostle gives warning beware of dogs Phil. 3.2 that is of such men as our Saviour forewarns his Disciples of Mat. 7.15 These glut themselves with their own food and then return to their vomit Some can relish any thing but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose God is their belly who mind earthly things Phil. 3.19 they serve not God but their own bellies Rom. 16.18 as the Fryar called the parable of the Supper Mat. 22. a good Gospel These swine tread under foot the Son of God Heb. 10.29 3. Confession may be made either with the mouth or with the deed as the Apostle distinguisheth Tit. 1.16 They profess that they know God but in works deny him Now although it be to be made both wayes yet not by every man nor to every man Hast thou faith have it to thy self before thy God Rom. 14.22 I read no man that blames David's coming before Achish King of Gath changing his behaviour 1 Sam. 21.13 such wariness the Lord gives us and himself practised Joh. 2.23 24 25. He did not commit himself to them because he knew all men 4. Nor are the times and places alike 2 Chron. 25.15 16. Amasia bad the Prophet forbear Therefore must Ezechiel be dumb chap. 3.26 Amos 5.13 The prudent shall be silent in that time for it is an evil time In evil times therefore confession with the mouth of all truth is not alwayes necessary nor seasonable unto all men Obser 1. Hence we may pity their unseasonable and untimely zeal who knowing something of Christ and his wayes which others do not expose themselves to the mouth of the Lion and the Dogs power our Lord teacheth better There have been those who have said that this is a popish point but I conceive it were too much credit to the Papists and too little to the Reformed Religion that they should have more order observed among them and we less that they should ground themselves more upon the Scripture than we do Mich. 7.2 Tyrians and Zidonians oppressors and hunters lie in wait for blood and hunt every man his brother with a net Young Novices consider not that there are many whose business it is nor do they mind any other thing than lie in wait to deceive Eph. 4.14 O how much better were it for such Babes in Christ to study to be quiet and mind their own business that they may walk honestly towards them that are without 1 Thes 4.12 Eph. 5.15 Col. 4.5 6. and not expose the truth of God to the censure of ignorant and malicious men Obser 2. We learn then from hence who are the true Confessors or Professors who else but they who give testimony unto Christ in word and work in the whole Christian life yea whether they witness of Christ by doing or suffering according to the Will of God reproach or torment or death it self Omnis piorum vita testimonium reddit Deo The whole life of the Godly gives testimony to God Cyprian Hence it is that Confessors and Martyrs they are taken by the Ancients for the same Such they were and are who testified of Christ their Life 2. Such as testified against all iniquity See the truth of this even from the testimony of an Heathen who lived in the Primitive Times according to the report of Eusebius Plinius Secundus the chief of the Presidents over the Provinces under Trajan the Emperour being much moved by the multitude of Martyrs which were daily put to death for the Faith he wrote to the Emperour to advise with him what was best to be done In that Epistle Pliny acknowledgeth to the Emperour That he never found any thing in the lives of these Christians either against Piety or against the Laws of the Emperour They were obedient to Principalities and Powers What was their fault then but that only they rose early in the morning and sung praise unto Christ as to a God a great Crime I wiss because the people of Rome had not made him a God first Moreover saith he they forbid Adultery and Murder and other sins of that nature but all things which agree with and are according to the Law they diligently perform Euseb lib. 3. History chap. 27. Tertullian adds The Christans rise early ad conferendam Disciplinam they bind themselves by Covenant and Oath to their Duty and prohibit Murder Adultery Fraud Treachery and other wickednesses Pliny himself in his Epistle lib. 10. hath these words Se Sacramento non in scelus aliquod obstringere c. They bind themselves by the Sacrament or Oath not to do any wickedness but that they will not commit Theft Robbery nor Adultery that they will keep their Word perform their Promise restore the Pledge c. And all these Confessions were free they were neither forced to it nor forced from it It is the Report of the same Pliny Nihil mali posse dicuntur qui sunt reverà Christiani They who are indeed true Christians are said to be able to do no evil These these are Confessors these are Martyrs these are Professors these were they that Confessed and gave Testimony to Christ and suffered shame and torment death it self in their Confession and Testimony Obser 2. They who thus confess Christ must be in Christ they are the very words of the Text in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So John 3.21 for though the Hellenists use ל and the Syriack here × with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confess as learned Criticks observe yet they may observe also that then the word is joyned with these Particles When Confession is made unto a person as Psal 118.1 I will confess unto the Lord otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confess is used without these as Gen. 29.35 I will praise or confess the Lord chap. 49.8 Judah thy brethren shall confess or praise thee which was therefore in the Text we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly why should it lose the due force of it Obser 3. We ought not to fear Men nor Wolves v. 16. interpreted men v. 17. nor Councils or Synagogues nor Kings or Governours nor Persecutors v. 23. those who can kill the body and afterward can do no more v. 28. Confession of Christ must be before men Esay 57.8 12 13. Obser 4. It is not the Ministers Duty only to be Confessors of Christ but the people 's also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may therefore be hoped that when the people have looked cum linceis oculis into our lives they will at length look into their own Obser 5. The Lord would have his Truth published and made known by such
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
and who is not in the state of Grace no man shall quietly possess any thing if a gracious man steals what is anothers his Grace is no Grace Hence will follow a prodigious distinction of Theft that which a gracious man commits and that which a graceless man commits There is a Spiritual thievery or robbing another of what is his and this either 1. forbidden of God or 2. commanded of or by him 1. Forbidden of God and that is robbery and stealing from God Our Neighbour The Devil And all these thieveries from the heart and self-love deeply rooted there for whereas love of another proceeds from love of our selves that due love whereby we love our selves in God and for God being corrupted is turned into such an inordinate love of the Creatures that the man loves the Creatures better than himself for 't is possible that a man may rob himself and be a thief of his own goods Solomon tells us of such a fool Eccles 6.2 Sunt mihi divitiae sed non conceditur uti An arrant fool yet in a sort we may truly say such an one is a just man because he allows himself as much as he is worth and that 's just nothing Such self-robbers were the Jews who had the Kingdom and the Priest-hood and the Prophesie yet enjoyed them not but left them for the believing people of the Gentiles to enjoy And are there not too many of us to whom God hath given the riches of the knowledge and understanding of the Scriptures the end of all which is the life of God yet wittingly and willingly we rob our selves of all that knowledge and live a quite contrary life as he who hid his Lords talent in the earth There is a Spiritual thievery which also proceeds out of the heart even the assuming and taking to ones self that which is properly Gods I shall not here spend time about that outward robbery of God which is called Sacriledge of which the Psalmist speaks Psal 83.12 and that of which the Prophet speaks Mal. 1. I leave these thefts for others to speak of There is a more close and hidden stealing and ruining the goods of God what are they See Notes on Mat. 22.21 There is a pilfering and stealing of these goods of God See Notes as before We are exhorted to put on the New Man and to be renewed in the spirit of our mind â—hat we may bear the Image of the Heavenly Man who after God is created in Righteousness and Holiness of Truth Phudices was to make the Statue of Minerva which he did but so cunningly he ingraved his own Image in it John 10.1 There is a robbery also of our Neighbours of this robbery they in special are guilty who are intrusted by God as his Stewards and these either such as have received this dispensation or at lest assume it to themselves as if they were stewards of the mysteries of God 1 Cor. 4.1 if they be indeed stewards of Gods mysteries why then do they give the people only the Letter and the History and reserve the Mystery unto themselves Every one of common Capacity can understand much of the History and Letter of the Scripture but there is a Mystery to be dispensed which all understand not if they did it were no Mystery they are unjust Stewards But there is another robbery whereof I fear too many are guilty and that is the robbery of the Poor when they whom God hath made stewards defraud them of their Charity Thus many a one is a thief and yet perhaps understands it not as when a man gives his goods to feed the poor yet hath no Charity 1 Cor. 13. he hath no love no good will There is a robbery even of the Devil himself for somewhat he hath we confess when we say give the Devil his due whose else are the lusts of the flesh the lusts of the eyes and the pride of life St. John tells us 1 Joh. 2. That these are not of the Father but of this world whose then are they to whom do they belong but to the Prince of this world and therefore our Lord tells the Jews that they were of their Father the Devil and the lusts of their Father they were his lusts they would do Joh. 8.44 Lust unto murder lust unto lying is his When he speaks a lye he speaks of his own for he is a lyar and the father of it The Jews had rob'd their Father of his lies and they were so full of them that they had no place in them for belief of the Truth vers 45. Because I tell you the Truth ye believe me not 2 Thes 2.11 whose goods else are the false Righteousness and Holiness whose else is the knowledge falsly so called whose are these accursed things but the Devils Josh 7. We read of Achan that he stole a goodly Babylonish garment what 's this but the robe of false Righteousness as when men imagine and assume to themselves an Opinion that they are Righteous because Christ was Righteous as if a man thought himself sober because Christ was sober though he himself be an arrant drunkard This is the Righteousness of the confused Babel The Chaldeans report that this Babylonish Garment was woollen and it is likely enough for our Lord tells us of the Babylonish Prophets who come to us in sheeps cloathing Another part of the stoln goods are two hundred shekels of silver and what 's this silver but the false Knowledge like unto the true which the Wise Man bids us seek as silver Prov. 7. the treasury of Knowledge falsly so called 1 Tim. The false Achans the troublers of Israel they steal these with intent to vend them and put them off to others Laudat venales qui vult protrudere merces These Factors for Babel with glozing language cheat the poor simple people that 's meant by the wedge of God where in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tongue of Gold as it is in the Margin Repreh Who arrogate to themselves the means of obtaining the goods of God This is a spiritual gift whereof the Jews were guilty who would enter into life by keeping the Commandments which is indeed the means which our Lord prescribes but impossible by our own power But the Jews would keep them without faith which brings in the power This was the argument of St. Paul's dispute with them in the Epistles to the Romans and Galatians This was meant by the Gigantomachia when the Gyants would scale Heaven and take it by their own power of this we understand Joh. 10.1 Exhort 1. Rob those who have rob'd us that 's the honest theft I told you of such as is commanded of God Exod. 3.22 and 11 12. Exhort 2. Let us restore unto every one that which is his own Restitution is a part of Repentance there is no shame in it give the Devil his due the evil of evil it is his so is the evil of evil
compare this Text with Dan. 7.13 14. of this man is understood Act. 17.31 Psal 96.13 Observ 1. This Son of Man was figured by Ezechiel who often almost an hundred times is called by that Name which is indeed the strength of God sent into the world to the Jews and Gentiles as Christ was Observ 2. Here we have an accomplishment of Christ's Humiliation and Exaltation figured and foretold Psal 8.4 which the Apostle opens Heb. 2.6 and Psal 80.15 17. and many other things in the Old Testament written by the Prophets concerning the Son of Man Luk. 18.31 Observ 3. The Humility of Christ though he be the Son of God and God himself Dan. 4.25 yet he delights in this style that men may learn by him not to name themselves according to what is most excellent and eminent in themselves but according to what is common to themselves with other men Act. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The sign of the Son of Man shall appear What is this sign of the Son of Man Answ Anselm Signum Crucis hic intelligamus aut vexillum fidei victoriae triumphantis The most general opinion That I say not the only received by the Antient Fathers is That by the sign of the Son of Man is to be understood the Cross of Christ such as the Ecclesiastical Story records appeared in the air to Constantine the great marching against the enemies of the Church with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome Of this judgement was Chrysostome Hyppolitus c. Testatur Ecclesia signum Crucis esse signum filii hominis Agni The Church witnesseth the sign of the Cross to be the sign of the Son of Man and the Lamb. Testatur idem universa Religio Christiana All Christian Religion witnesseth the same saith Cajetan This sign appeared as the writing on the wall to Belshazzar what is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven is in another Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Son of man which is in Heaven Notwithstanding all these Testimonies there are many that would not have it so to be but what it should be they know not and their reason may be they are unwilling to yield to any such interpretation because they know how much the sign of the Cross hath been and yet is abused unto superstition But the best explication and proof of Prophesies and Predictons is their accomplishment and fulfilling Now if there be any belief and credit to be given to the constant testimony of many witnesses this sign in Heaven of Christ on the Cross with his wounds on his hands and feet and the Angels round about him hath appeared in Franchenland in Germany within these few months in the view of thousands three hours together at mid-day The more common knowledge of this among us in this City and Nation hath been hindered by our bloody differences with the Low Countries Whither this hath been written out of Germany from many known credible witnesses and to persons of greatest Quality and Name here The like is reported to have been seen in the Eastern Indies I doubt not but many of you will bear me witness that hitherto I have not been wont to spend this time in telling news out of the Gazett or Currant or any other tidings than the Gospel of Jesus Christ But this relation is so pertinent unto my business in hand and of so great moment and so needful to be known to the Christian world that I could not forbear nor is it improbable that the Lord may use such an outward dispensation for these Reasons 1. The only Wise God is wont to teach by signs Esay must go naked Jeremiah must wear a yoke about his neck Ezechiel must lay siege against a tyle These and many more are outward signs whereby the Lord intimates his will unto men such have all outward administrations been from the beginning the Tree of Life the Tree of Knowledge Circumcision the Passover the Tabernacle and Temple the utensils of both the Sacrifices of all sorts the holy Times the Sabbaths New Moons Solemn Feasts c. all have been figures of heavenly things such are the holy Sacraments 2. As the Lord teacheth by signs so by the senses also whereby the outward signs are conveyed to our understandings the heavenly things themselves See Notes before on Mat. 13.11 3. Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received at the rate of him that receives it The greatest part of Mankind is grown gross and outwardly minded and their ears are dull of hearing and therefore the good God not willing that the man should perish He is pleased to propound unto him visible objects and to take him by the eye and propound to him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembrance whereby all the ends of the Earth may remember themselves and turn to the Lord. 4. This sign the Lord may use in special for Conviction of the Jews 5. The Lord may use this outward sign to let the world see how he hath loved us and suffered much for us 6. Yea to let us know in what a suffering posture he yet is by reason of our sins 7. Yea lastly to mind us incite and encourage us to a like suffering with him both inwardly and outwardly for so he seems really to speak to every one of us from off his Cross See Notes on Phil. 2.8 So that it is not without reason that this sign of the Son of Man in Heaven should be Christ Crucified Christ on the Cross Whether this sign hath lately appeared or not I will not impose upon any mans belief howbeit whether it be a cunningly devised Fable as some will conceive or a real truth as many with me verily believe It 's a matter of very great concernment for suppose it a fiction or fable though 't is strange that so many men of different minds in divers places should yet agree to deceive the world Suppose it I say a fable or fiction yit it's pia fraus a pious kind of craft that deceives us into our duty Being crafty I took ye by guile But if it be a real truth and that made known to us as the accomplishment and fulfilling of our Lord's prediction In what condition will the unbelieving world be when the Lord shall appear whom he hath forewarned and to whom he hath fulfilled what he promised yet they have neglected it Nor let any man think I dote upon an outward Cross or esteem that or any outward thing above the due commensuration and proportion it hath unto somewhat inward and spiritual required by it I do not confine this Text of the sign of the Son of Man in Heaven only to this sence But truly it is strange that many there should be who undertake to open this and other Scriptures should yet leave this Text undetermined as if the Lord Jesus when he goes about to manifest the signs of his coming to his
28.12 Where saith he is wisdom found and where is the place of understanding man knoweth not the place thereof nor is it to be found in the Land of the Living i. e. in the Land of proud men who sin in their life as the Chaldee Paraphrast turns it vers 22. destruction and death i. e. death and sin say we have heard the fame thereof with our ears at length he concludes vers 28. Behold the fear of the Lord is wisdom and to depart from evil is understanding Dan. 9.13 Rom. 12.2 This wisdom is daily more and more reveiled by our daily mortification by our daily dying unto sin for when we mortifie our members that are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry When we put off the mortal garment of anger wrath malice blasphemy filthy communication lying and the like then we put on the New Man which is renewed in Knowledge Col. 3. For as at the death of Christ the veil of the Temple was rent from the top to the bottom and the SANCTVM SANCTORVM appeared so at our conformity unto the death of Christ Aperta est nobis intelligentia Scripturae magna parva Sacramenta sunt manifestata Hug. in Mat. 27. That 's the first veil velamen peccatorum the veil of sin to be removed from our hearts the second is velamen carnalis cogitationis de carne Christi the veil of carnal conceits and imaginations of Christ according to the flesh to be removed from our minds under which are hidden in his Deity the treasures of Wisdom and Knowledge This hath been found to be a cause by accident of that which excludes per se out of the School of Christ for thus whiles the Jews gazed only upon Christs humanity they lost the knowledge of his Deity Examples are obvious Joh. 6.8 Such carnal conceits of Christ produce no other than carnal affections thus too mâ—ny reason in effect at this solemn feast of our Lords incarnation now drawing on Christ was at this time born 't is Christmass therefore let us sit down to eat and to drink and rise up to play or rather let us sit down to eat and to drink and sit up all night at play whereas were our Meditations fixt upon his Deity God would make known unto us what is the riches of the glory of this mystery which is Christ in us Col. 1.27 yea we would earnestly desire that Christ might be conceived formed and born in us Gal. 4.19 For know ye not that Christ Jesus is in us except we be reprobates 2 Cor. 13. Hence it is that our Saviour takes us off from carnal thoughts of himself The flesh saith he profits nothing Joh. 6. And it is expedient for you that I go away for if I go not away the Comforter will not come unto you We must first be weaned from carnal thoughts and then the Spirit will teach us spiritual understanding Quem docebit scientiam quem intelligere faciet auditum ablectatos à lacte avulsos ab uberibus Isa 28. If I go away saith our Saviour I will send the Comforter or Teacher unto you who shall lead you into all Truth for Nisi carnis presentia subtrahatur spiritualem gratiae plenitudinem mens occupata non admittit saith St. Bernard These veils removed we must then humbly and obediently search the Scriptures which are able to make us wise unto Salvation we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search them as he that digs in a Mine searches the hidden treasures we must pray for wisdom to the Author of it Jam. 1. So we shall be no longer without but be able to understand a Proverb and the interpretation the words of the wise and their dark sayings Prov. 1.6 For if thou cryest after knowledge and liftest up thy voice for understanding if thou seek her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord for the Lord giveth wisdom out of his mouth cometh knowledge and understanding And then what remains but that in an holy life and godly conversation we glorifie the great reveiler of Divine mysteries for herein is my Father glorified saith the Son that ye bring forth much fruit so shall ye become my Disciples Joh. 15. And if these things be in you and abound ye shall neither be idle nor unfruitful in the acknowledging of our Lord and Saviour Jesus Christ for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord Jesus Christ 2 Pet. 1.5 8 and 11. Thus Daniel prayed for the Revelation of a Mystery obtained it and then praised God Dan. 2. And because it is his gift to know that he is the giver of wisdom saith the wise man and that it is he that giveth us means to attain unto the knowledge of Divine Mysteries Let us praise and bless and glorifie his Holy Name in all these Gratias agamus Domino pro fundatoribus benefactoribus nostris benedictus in illis sit deus noster qui creavit Coelum terram Now unto the King Eternal Immortal Invisible the only wise God be honour and glory for ever and ever Amen More NOTES and OBSERVATIONS on 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 same reasons which moved me first to make choice of this Argument the common desire of Knowledge especially the knowledge of Mysteries fit for a learned Auditory such as this is The listening after News the greatest trade that 's driven at this day especially touching matters of State when every man is or would be a Statesman the secrets and mysteries of a Kingdom such as this Text holds forth And very seasonable it is now when the Lord is shaking all the Kingdoms of the Earth to speak of such a Kingdom as cannot be shaken Hebr. 12.28 These reasons I say which moved me not long since to make choice of this Theme for this place the same perswade me to continue it Ye may perceive I have not so much changed that Text in Mat. 13.11 as only taken the parallel thereunto and this I have done only for Explications sake for we have in this the very same Divine Truths which are in that only which is the benefit and excellency of parallel Scriptures they are by the parallel more clearly opened and explained I shall but remind you of them and so proceed where I then left 1. God hath his kingdom the kingdom of God 2. There is a mystery or there are mysteries of the kingdom of God 3. The Disciples know these mysteries 4. It is given to them to know them 5. To those who are without all things are in parables 6. Vnto the Disciples it is given but to those that are without all things are in parables I dispatched the
pretend while the wolfish nature acts in them He foresaw that it would be more dangerous for those who fear the Lord to meet and speak one to another to their edifying in their holy faith Mal. 3. than for Assemblies of wicked men to harden one another in their wickedness He foresaw that the worship of Chemosh or Bacchus even by name would be more countenanced even by professors of the Gospel than the worship of the true God in Spirit and Truth That it would be more safe to worship the will of the Gentiles walking in lasciviousnesses lusts excess of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeitings worshipping Chemosh or Bacchus Revellings Banquetings and abominable Idolatries than to live soberly righteously and godly in this present world Repreh 1. Those who when our Lord commands them not to fear those who kill the body they less fear losing any good on this side life as wealth credit ease c. Repreh 2. Those who fear the notorious and great spiritual Enemies which are destructive to their bodies estates credit c. but as for the less spiritual evils they fear them not they fear swearing open debauch'd drinking notorious profaneness for these and such as these are disadvantageous to their trading Who will deal with such a man But as for close hypocrisie and gainful falshood demure carriage lying and dissembling varnished with pretence of Religion and Holiness of these they are not afraid of these the Prophet speaks Take ye heed every one of his neighbour c. Jer. 9.4 5. yea they fear exceedingly lest they should do any good and thereby hope to merit lest they should be proud of their doing good And therefore they say that God would have the relicks of sin remain to humble them There is no such Scripture but they believe it They fear not the spawn and relicks of sin whereas indeed these are most to be feared for the little leaven leavens the whole lump See Notes on Phil. 2.8 Therefore it is good counsel Cant. 2.15 whether Christ or the Spouse gave it Take the foxes the little foxes the subtle deceitful lusts while they are little and have their holes in the deceitful heart if they grow bigger they kill the grace of the Lord as Herod the old Fox as our Lord called him beheaded John the grace of the Lord in the prison In Spiritual things the least evils are most to be feared when they grow great they become one with us and there 's no resisting of them If we be wise we fear a little fire in the house though kindled but in a little straw and we study then to quench it if it grow bigger it will prove too strong to resist it And iniquity burns like a fire Isa 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much matter or wood doth a little fire kindle and consume The Mariner stayes not till the hull be full of water but stops a leak timely and if we be wise we will principiis obstare withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul Psal 69.1 lest concerning faith we suffer shipwrack Observ If therefore we must not fear those who kill the body we must not fear those who persecute us revile us say all manner of evil sayings of us for Christ's sake But alas saith the poor Soul I am not able to endure the scoffs and jeers of Ishmael There have been ever in the world as genuine Disciples of the Father and Christ so likewise a generation of close hypocrites and of open prophane persons and both these oppose the Truth of God and those who practice it Thus in the dayes of our Lord in the flesh there were Scribes and Pharisees Hypocrites and there were prophane and loose Sadducees and Christ's Disciples opposed by both And the like three sorts there are among us at this day the Pharisees oppose thee with their outside holines and thy righteousness must exceed the righteousness of the Scribes and Pharisees these are afraid this day The sinners in Sion are afraid fearfulness hath surprized the hypocrites and let them fear who are guilty The righteous is as bold as a Lion he walketh righteously the Word is in righteousness in inward and outward righteousness Isa 33.14 15. The prophane sort of people oppose thee with their open prophane and wicked life these are rampant at this day when hell is broke loose a Generation of men who by their debaucht drunkenness scoffing and deriding the true people of God most dishonour God and the King when they would seem by their lewdness most to honour them nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein But let Ishmael scoff it hath been a time of great anguish distress and pressure and the hearts of men ready to sink into despair which yet might have been improved to the best but was abused unto gross hypocrisie by many it was then seasonable to erect and raise up the weak drooping spirits of good men with hope of some better thing But now blessed be the Lord for ever there is a door of hope opened in the valley of Achor i. e. in the depth of trouble so the valley of Achor signifieth when now men were even ready to be swallowed up of despair As the Poets say of Pandora her Box that when all manner of diseases were broken out of it there was lux spei in ima pixide hope in the bottom of the box The body of the Church and Common-wealth was full of bruises and putrified sores and now thought to be incurable then hope remained in a Sovereign Remedy which hath been made use of Now as the danger was great lest the Soul before in so great an agony should sink into despair so the danger is now no less that the Soul elevated by hope should rise to presumption Moses Deut. 24.6 forbids to take the upper or nether milstone to pawn See Notes on Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not high minded but fear Rom. 11.20 The words of the Preface have another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will demonstrate unto you it 's the most firm and certain kind of proof of all other demonstration and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cause such as this is In the affirmative direction we have 1. A Preface unto the Precept 2. The Precept it self 1. The Preface to the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shew unto you whom ye shall fear Which Preface may we considered either absolutely and in it self or with reference unto the preceding or following words Such Prefaces are for the raising our thoughts and expectations of something I will tell you what I will do to my vineyard He who speaks thus to us implyes that he hath somewhat to say which concerns us and because knowledge is that wherein every one would excell another every one desires to know and therefore we willingly listen
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
conformable unto God himself who is a God without iniquity just and right is he Deut. 32.4 In this rectitude and uprightness the upright God made and set man at the first Eccles 7.29 Hence we understand by the rule of Contraries what obliquity and crookedness is viz. a deflexion or aversion from that original rectitude uprightness and straightness And this crookedness is framed by a rule also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness or irregularity for as rectitude and uprightness is compared unto a straight way so iniquity to by-wayes or crooked and erroneous wayes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sin signifieth properly to go astray or out of the way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sin notes properly a missing of ones way Now as rectitude or straightness and the rule of it is conformable unto God himself so crookedness and the rule of it which is irregularity is conformable unto the Devil who is the crooked Serpent Isa 27.1 And as the upright God made the man upright in his generation and according to his will so the Devil the crooked Serpent declined man and brought him to the bent of his will in the degeneration so that of Eccles 7.29 God made man upright but he found out many inventions Hence then came crookedness into mans nature and both 1. Original whereof David speaks Psal 51.5 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iniquity or in obliquity or crookedness did my mother conceive me Our Mother Eve received Seed from the crooked Serpent according to which she brings forth her first birth alwayes crooked and perverse first that which is natural and then that which is spiritual according to this mystery ye find the first born in Scripture prone to evil and perverse as Cain Ishmael Esau c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth an Infant or Suckling comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to be unjust 2. A man being born thus crooked cannot make himself straight but stands bent Eccles 1.15 That which is crooked cannot be made straight i. e. by himself which hath no Principle of rectitude or straightness at all in himself but hath rather a proneness to greater obliquity and crookedness Hence it is that David having spoken of his original obliquity adds thereunto his actual Psal 51.9 Hide thy face from my sins and blot out all mine iniquities or obliquities Observ 1. Observe Gods way is a right and straight way such is the way of his Commandments the statutes of the Lord are right Psal 19.8 his judgements are right Psal 119.75 Generally Hos 14.9 the wayes of the Lord are right This way is uniform and one as between two terms there can be drawn but one straight line so straight and uniform is the way of the Lord Thus we say Truth is but one yet are there divers stages and parts of that way and as in directions of wayes we say from such a place to such a place so in the directions of the Lords way I will teach you the good and right way only fear the Lord and serve him in truth with all your heart 1 Sam. 12.24 St. Peter directs the Jews Act. 2. Repent and be baptized The right way of the Lord is from repentance to faith righteousness peace Observ 2. Ungodly men are a crooked generation Prov. 2.12 15. The Wise Man describes the way of evil men who leave the paths of uprightness and walk in the wayes of of darkness who rejoyce to do evil and delight in the frowardness of the wicked whose wayes are crooked and they froward in their paths Isa 59.8 There is no judgement in their goings they have made them crooked paths The perversness and crookedness of this Generation is seen in compassing their ends by oblique and crooked wayes it 's a maxine among them Si possis rectè si non quocunque modo rem Ahab profered to Naboth money for his Vineyard or an exchange that could not compass his end Jezabel will get it another way suborn false wisnesses The Scribes and Pharisees tryed all wayes to circumvent our Lord sometime under colour of Religion Luk. 20.21 the holy Devil puts a Case of Conscience to him so they dealt with his followers Exhort To level the Lords way Motive 1. Otherwise God will not come unto us mark what hinders him Isa 59. what a many stumbling-blocks are Gods wayes encumbered withall 1. Iniquity of Actions vers 3. Your hands are defiled with blood your fingers with iniquity 2. Words ibid. vers 7. Your lips have spoken lies your tongues have uttered perverseness none calls for justice nor any pleads for truth 3. Thoughts they conceive mischief and bring forth iniquity they hatch the Cockatrice eggs they weave the spiders webb 4. Actions vers 6. The act of violence is in their hands their feet run to evil they make hast to shed blood wasting and destruction are in their wayes the effect of which follows in vers 8 12 13. In transgressing and lying against the Lord and departing away from our God speaking oppression and revolt conceiving and uttering from the heart words of falsehood These are the stumbling-blocks in Gods way of Equity then vers 14. judgement is turned away backward and justice stands afar off for truth is fallen in the street and equity cannot enter These stumbling blocks David removes out of Gods way that he may come unto him Psal 101. O saith he when wilt thou come unto me why David God will come unto thee when his way is levelled how doth he prepare it for him see his resolution I will behave my self wisely in a perfect way I will walk in my house with a perfect heart vers 4. A froward heart shall depart from me So he levels the Lords way in his heart I will set no wicked thing or word of Belial before mine eyes vers 3. He knew God and Belial could not walk together he 'l see that his Companions also shall remove stumbling blocks out of Gods way vers 3. I hate the works of them that turn aside I will not know a wicked person who so privily slanders his neighbour him will I cut off him that hath an high look and a proud heart these are mountains in Gods way these must melt at his presence I will not suffer him 2. Otherwise we cannot come to God for froward and perverse thoughts separate from God saith the Wise Man Wisd 1. Mich. 6.7 8. Our Lord hath shewn us how we shall approach to him with acceptance Except ye be converted and become as little children ye cannot enter The Child is lowly weak ignorant Nicodemus old and learned must become a child Amos 5.14 2 Cor. 13.11 be perfect Phil. 4.8 9. 1 Thess 5.23 1 Cor. 6.11 Many soar in their contemplations and see as through a glass the dawning of the Lords day which doubtless is drawing on and they hasten to the day of God 2 Pet. 3. yet they forget that which
give and ver which increaseth the signification of the word which is fully expressed by the French and English word pardon a thorough indulgence and vouchsafing Grace But when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forgiveness of sins By these words are understood not only forgiveness of sins i. e. the pardon of them whereby the punishment of sins which otherwise had been inflicted is remitted But by these words also is understood the removal and putting away of the sins themselves and the taking them away from sinners Thus here and the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification imports a parting and separating whither of persons or things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away ones wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge one of a debt To pardon a fault as in that Epistle of Agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Nicias offend pardon him if he offend not pardon me however pardon Accordingly it answers to like words in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 42.33 Deut. 26.10 Being referred to sin it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This iniquity shall not be purged from you til ye dye which according to the wisdom of the Spirit signifieth not only to pardon and for give sin but also to purge it And therefore in the Septuagint it s rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words also answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away sin as in that known Psal 32.5 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnine renders abstulisti thou tookest away The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby we may understand the meaning of vers 1. which is cited by the Apostle Rom. 4.7 Where the blessedness of man is declared whose transgression is taken away and his sin covered which is an exact parallel to Psal 85.2 Thou hast forgiven the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast taken away the iniquity of thy people thou hast covered all their sin So that by the former word may be implied the mortification or killing of sin and by the latter the burial of it and forgetfulness of all the lusts tempting us to a return thereunto Unto both which places is added Sela Importing the depressing of earthly thoughts and elevation of the mind unto heavenly things considerable in the words foregoing and foreshewing what a dangerous mistake there should be by misunderstanding these words By this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by Christ both pardon of sins is obtained by Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is often taken for the expressing of some contemptible and despicable Person as they said of Moses As for this Moses we know not what is become of him and as they said of Christ As for this fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Joh. 9.29 And thus it may be here used even he whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified man This may break the heart of impenitent sinners when they shall consider that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man whom they despised and rejected is the only Saviour Thus Peter preached Act. 2.32 36. See what came of this vers 37. And surely when we shall consider that it is the wisdom of God which we have accounted foolishness It cannot but prick us unto the heart as it did them Esay 53.3 O let us take heed lest it be too late ere we know and consider this as they did Wisdom 5.1 Observ 1. Hereby is signified unto us the glad tydings which the Evangelists and preachers of the Gospel bring unto us namely Remission of sins by Jesus Christ This was figured by the jubily Levit. 25.8 9 10. For so the preacher lifts up his voice as a trumpet and proclaims liberty unto all those who were servants and captives and estranged from their own inheritance And who are the true servants but sinners who yielded themselves servants unto iniquity Rom. 6.19 For he who committeth sin is the servant of sin Joh. 8.34 2 Pet. 2.19 who are the true Captives but they whom Sathan takes captive at his will 2 Tim. 2.26 these are set free at the Jubily at the year of Remission as it is called And who sets them free but the Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kinsman that word signifieth a Kinsman and a Redeemer which is Christ himself who is not ashamed to call us brethren Heb. Levit. 25.48 And therefore the Lord Jesus who is the true Redeemer he preacheth the true Remission and Removal of sin and our restitution unto our spiritual inheritance So he explains Esay 61.1 2. in Luk. 4.18 19. and then adds vers 21. This day is this Scripture fulfilled in your ears Therefore the Septuagint where ever we read Jubily they turn the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost twenty times in Leviticus 25. The Redeemer restores us unto our inheritance Eph. 1.7 11. we have both these together Ast. 26.17 18. Where the Lord promiseth Paul that he will deliver him from the people of the Jews and from the Gentiles Vnto whom sairh he now I send thee i. e. that they might open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jubily the remission of sins and an inheritance among those who are sanctified through faith that is in me Doubt But if the sin be removed there needs no more prayer for the removal of it but our Lord teacheth us to pray for the removal of it Answer Although our sins and failings be many by reason of our ignorance and weakness while we are yet children and babes in Christ And the Lord be gracious unto us and vouchsafe the forgiveness of them 1 Joh. 2.12 Yet the plenary and full remission of sins is given upon the ratifying of the New and Second Covenant Jerem. 31.31 and 33.8 Heb. 8.8 In all which Scriptures the remission of sins is set in the last place as the last thing accomplished The Reason why remission of sins must be so understood in this place and divers other for the removal and putting away sin is evident in this Text by comparing vers 38. with vers 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse is expounded by justification or freedom from sin in the latter place which I conceive a place convictive and forcibly proving this truth especially if we lay to it 1 Joh. 1.9 where the latter part of the verse explains the former Besides where Luk. 1.77 it s said To give knowledge of salvation by the remission of their sins Salvation is explained by remission of sins Now Salvation consists not so much in the remission and forgiveness of sins as in the putting away of sins as appears Act. 3.26 Where
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised Christ from the dead dwell in you he who raised up Christ from the dead will quicken even your mortal Bodies by his Spirit that dwelleth in you These words may be understood either conditionally as the antecedent infers the consequent and so
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
and are zealous for them and quarrel with one another for them as if they were the kernel it self whereas indeed they are but husks and shells old things and of no value For be it granted that these Ceremonial old things preserve the Spiritual Truth as shells and skins preserve the pulp and kernel yet that 's but till the fruit be ripe and then these are neglected and cast away Thus Ebedmelech drew Jeremy out of the dungeon with old cast clouts and rotten raggs Jer. 38. yet being drawn out he did not cloath Jeremy with them and though veritas è puteo though Truth be drawn out of the pit out of the dungeon by means of these Ceremonial old things by means of these weak and beggarly elements it is not to be cloathed with them again In Christ Circumcision is nothing c. but a new Creature I left a doubt behind me common to this and the next point which I shall now clear for if old things be passed away and all things become new how can we exhort men to both or either of them I Answer according to Bonaventure things may be said to be old and so to pass away or become new either 1. In respect of the common state and condition of the whole Church and Gods common dispensation Or 2. In respect of the special condition and state of several persons in several times of the Church 1. In regard of the common condition and state of the Church and Gods dispensation old things Ceremonial and Moral then passed away when God in the fulness of time sent his Son to put an end to the Ceremonial Law and to destroy the works of the Devil and in this respect true it is that both Ceremonial and Moral old things are passed away 2. In regard of the special condition and state of several persons Some there are to whom the old things are not yet passed away these we exhort to let these old things pass away To this purpose the Apostle speaks 2 Cor. 6.1 2. We saith he as workers together with him beseech you that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee Behold now is the accepted time behold now is the time of salvation The like we understand by Psal 95.7 Luk. 4.18 2. Things are said to be which ought to be not which are alwayes actually such id fit quod jure fit The Apostle exhorts the Colossians to put off the old man Col. 3.8 and yet vers 9. he saith they had put him off i. e. it was their duty to put him off and they professed so to do Hebr. 5.4 No man takes this honour c. i. e. no man ought to take it otherwise nothing was more ordinary than for the Jews to be ambitious of it and buy it of the Roman Governours The old things are passed away i. e. they ought to pass way And thus we are exhorted to let them pass away from us When the Moral old things shall pass away then all things shall become new i. e. Holy Just and Good It 's useful for Reproof and Exhortation 1. It Reproves those who pretend these new things new garments yet walk not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly or decently in such habit as befits the new day and put not on the Lord Jesus Christ but walk in rioting and drunkenness in chambering and wantonness in strife and envying in wrath revenge anger lying cursing and swearing These and such as these are the Old Mans Wardrobe the Old Mans night-gueere and befit not the new Man or the new Day What a shameful contradiction it is to be called by the new name of Christians yet live like Heathens and Infidels 2. It Reproves those who dote upon a Ceremonial Worship and Service of God who dote upon old things when all things are become new who know no other Service of God than what they can hear and see and feel Like Micha who pleased himself extreamly that he had a molten Image and a Teraphim and an house of Gods and a Levite for his Priest Judg. 17. Alas they consider not that God is a Spirit c. they consider not That man indeed looks at the outward appearance only but the Lord beholds the heart He tells the Woman though she profest the worship of the true God yet because she with other Samaritans confined his worship to a certain place ye worship saith he ye know not what And St. Paul tells the Galatians who would have Circumcision a part of Christian Religion and confound the old Ceremonies with the Truth That in Christ Circumcision saith he availeth nothing and uncircumcision availeth nothing but a new Creature NOTES AND OBSERVATIONS UPON GALATIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesuâ— Christ hath been evidently set forth crucified among you THe Galatians being converted unto Christ cerâ—â—â—â—â—ews who professed Christianity had in part perverted them 〈◊〉 â—â—ought them back to Judaism perswading them to embrace it 〈◊〉 with the Gospel alledging the Example of Peter and otâ—â—â— With these the Apostle deals somewhat sharply Châ—â— â— 6 I marvel saith he how it comes to pass that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye arâ— devolved or turned about unto another Gospel He alludes saith Hierom to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he would imply they had their namâ— Galatians volatiles easily turned like a wheel from Christ to Moses from the Gospel to the Law from the Spirit to the Letter and like tartness he useth in the Text when he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foolish Galatians To these upon this occasion St. Paul writes this Epistle and after his salutation he vindicates the Authority of his Apostleship and his Doctrine and how he preach'd it among the Gentiles and executed his office of Apostleship and in this narration he spends most-what the first and second Chapters In the third and fourth Chapters he applys himself more closely to the business in hand and proves at large that a man is not justified by the works of the Law but by faith in Jesus Christ And this is the Argument of his Discourse throughout the third and fourth Chapters The fifth and sixth Chapters are exhortations unto Christian Duties Now as he began his first part with a sharp and abrupt reprehension I marvel ye are so soon removed from him that called you into the grace of Christ Chap. 1.6 with like authority or greater he begins his second part with the Text Wherein he charges them with crucifying the Lord Jesus with disobedience unto the truth though declared unto them that they suffered themselves to be bewitched with false doctrine and therefore charges them with misunderstanding of it The Divine Axioms or points of Doctrine contained in these words are these 1. Jesus Christ was
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâ—cursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
he works all their works in them Hence the true believers have their Name and are called Christians from Christ in them and although denomination may possibly be from somewhat that is without a man as from his effects as Tully said Verres had his name ab everrendo from rooting up all whereever he came yet no man is said to be strong but from strength within him nor wise but from inward wisdom nor righteous but from inward righteousness nor good but from goodness in himself in a word a man cannot be called a Christian Man but from Christ in him who is the goodness the righteousness the wisdom the strength and power of God Observ 3. Hence it follows that there is an inherent an inward righteousness in the Believers of Jesus Christ This I proved at large when I opened and vindicated lately that mistaken and mistranslated Text Heb. 10.34 which is to be read thus Knowing that ye have in your selves a better and more enduring substance Here we might reprove those who own not nor acknowledge the Lord Jesus Christ so near them as to be in them Axiom 2. Jesus Christ was evidently or before their eyes set forth crucified in the Galatians Since it 's certain that Christ was not set forth before their eyes outwardly as all agree by their eyes then must here be meant their minds or the eyes of their understanding as Ephes 1.18 But how do we understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn set forth Not to trouble you with an old errour arising from a misunderstanding and false reading of the word the Latin word prescriptus for praescriptus Two wayes there are which seem more probable 1. That the crucifixion and death of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set forth by the Sacrifices and Ceremonial Services of the old Law as also by the Prophets 2. That by the preaching of the Gospel and administring the Sacraments the Lord Jesus was evidently declared and set forth as if he had been crucified before their eyes and both these wayes sufficiently declare the meaning of the Apostle here and both these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Christ was written of in the holy Scripture and set forth in writing before us Moses wrote of me saith our Lord Joh. 5.46 and we have two places in the margin Gen. 3.15 Deut. 18.15 whereas indeed in all his writings especially in the Ceremonial Law in all the Sacrifices c. Moses wrote of Christ so did all the Prophets and David and other Pen-men of the Psalms as our Lord saith Luk. 24.44 And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me for so Moses wrote of Christ Joh. 5.46 For saith our Saviour Had ye believed Moses ye would have believed me for he wrote of me and what he wrote as also the Prophets Christ himself declared that they were fulfilled Luk. 24.44 as before And why must the Lord Jesus Christ be thus evidently set forth crucified in them The Divine Wisdom judged this a powerful and efficacious means to beget Faith Luk. 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his Name among all Nations and that for the obedience of Faith Rom. 16.26 also to beget love and obedience and conformity unto his sufferings John 12.32 33. And I if I be lifted up from the earth shall draw all men unto me 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Note here a ground which zealous Antiquity took for pourtraying painting limning engraveing and carving Crucifixes and Images of the Lord Jesus Christ in the flesh which if they had been used to no other end than what is expressed in the Text evidently to set forth Christ crucified in them as at this day such Images are used in some Protestant Churches I believe they would not have given any great offence to wise men But when afterward they began to be abused to kissing adoring and worshipping then began that dispute which long time troubled the Church whether Images should be tolerated in Churches or not Yea when the zeal for Images grew so hot that it was positively affirmed for truth that not only the Image of Christ was to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they understand Divine worship but the Cross also was to be worshipped with the same such Images and Pictures then grew dangerous and pernicious so that it was high time to remove them and take them out of the way Mean time that came to pass which is wont to do in almost all Controversies Veritas altercando amittitur Truth is lost with striving for it The doctrine of the Cross and how Christ is crucified in us and how we ought to be crucified with him this necessary doctrine became almost altogether unknown Observ 2. The Apostle may speak this as truly to us as to the Galatians for although it be most true that the Lord Jesus Christ suffered by the Jews on the Cross at Jerusalem yet is it as true that he hath and I fear yet doth suffer all the world over It is true that Pilate and the Jews are wont to bear all the blame though we are our selves as guilty as they if we continue in our sins Observ 3. And it is as true that the Lord Jesus is evidently set forth before our eyes even crucified in us for so he may seem really and in effect which is the truest word to speak to every one of us from off his Cross Weep not for me but lament your own sins Saul Saul why persecutest thou me O Man remember from whence thou art fallen and do thy first works Observ 4. Hence it appears what the Lords end hath been and yet is in exhibiting outward manifestations of his Truth To what end does he shew us things without us but that we should look for the like things within us Before our eyes Jesus Christ is evidently set forth crucified in you Zach. 12.10 They shall look upon me whom they have pierced saith the Father and they shall mourn for him as he that mourneth for his only Son they have pierced the Father and the Son the Father in opposing his attractions and drawings by his Law his Teachings his Corrections and they have pierced the Son in that they have grieved his holy Spirit they have crucified him afresh This is done in the valley of Megiddon when they are humbled by the preaching of the Gospel
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
is in the Margin and not as it is in the Text of our last Translation And truly any unprejudiced and indifferent Reader can understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation no otherwise to be construed than with the words following that brings salvation to all men Piscator was so far convinced of it that he turned the words Gratia Dei salutifera quibusvis hominibus And the French Bible has the words so only in the Margin they qualifie all men with this limitation of what state or condition soever so Diodati qualifies the words but grants the construction of them And although the Low Dutch Bible have the same Translation with ours yet it puts the other in the Margin as ours have done And the Syriack Interpreter the Tigurin Bible the V. L. Paguin Castellio and Vatablus have Salutaris omnibus hominibus or salutifera omnibus hominibus or cunctis hominibus and Tremelius and Beza have the same structure of the words only Beza qualifies and limits omnibus with quibusvis but they are all convinced of the syntax and structure of them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or bringing salvation must be joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men yea if we take a view of all our English Translations we shall find that Tyndal renders the words thus The Grace of God that bringeth salvation unto all men hath appeared so Coverdale There hath appeared the Grace of God that is healthful unto all men so three more English Translations beside that of Geneva which renders the words thus The Grace of God that bringeth Salvation to all men hath appeared only they limit the Generality to Genera singulorum in the Marginal Note where they say of what condition or state soever they be Another Reason may be taken from the Analogy that this place holds with other Scriptures where S. Paul saith God would have all men to be saved and come to the knowledge of the truth So 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The coherence with the former words prove this for whereas the Apostle had exhorted Titus to teach such Doctrine as might heal all sorts of people old and young bond and free he shews that there is sufficiency of saving Grace for all for saith he The Grace of God that bringeth Salvation to all men hath appeared The Grace of God here understood is the Grace of Repentance and Faith in the Lord Jesus Christ This is the beginning of the Gospel of Jesus Christ preached by John the Baptist for thus John signifies Gratia Domini the Grace of the Lord and the Sum of John's Doctrine is Repentance towards God and Faith in our Lord Jesus Christ the Apostle gives us this Breviate of it Acts 19.4 then said Paul John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus And the Summ of that Doctrine which he himself preached both to Jews and Gentiles Acts 20.21 is the same Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ This Grace of God brings Salvation the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or salutifera saving or which hath a power to save now Salvation is a relative word 1. In regard of the term à quo it is from sin and all the effects of it 2. In regard of the term ad quem unto God and his Righteousness his Wisdom his Truth c. This Grace of God brings Salvation unto all men that this is the true reading of the words I have shewn Now the Reason why the Grace of God brings Salvation unto all men appears from consideration of all men in misery lost and wanting Salvation And the God of all Grace hath concluded all men in unbelief that he might have mercy upon all Rom. 11.32 and Salvation it self is a common Salvation Jude Verse 3. 1. Hence it appears and follows undeniably that whosoever is saved he is saved by Grace 2. The Grace of God does not teach us to imagine feign or believe that Christ hath lived his life for us so that we need not to live it our selves 1 Pet. 2.24 He bare our sins in his body on the Tree that we being dead unto sin might live unto righteousness we must live this life our selves 3. If the Grace of God that bringeth Salvation to all men teaches us to deny ungodliness c. and to live soberly c. What is that which teaches men to love themselves to be proud boasters c. to live intemperately unjustly ungodly Surely because the wise man tells us that Good is set against evil Ecclus. 33.14 So as the Grace and goodness of God teaches men to live soberly c. so it is the Gracelesness envy and malice of the Devil that teaches men intemperance unjustice and ungodliness and as the Grace of God brings a saving power to keep men from ungodliness and worldly lusts and to preserve them unto the Kingdom of God so is it the envy and malice of the Devil that teaches men to deny the power of God and godliness Note hence the riches of Gods Grace how rich he is towards all men who call upon him 4. Hence we understand who are the true learned men who else but they who have learned the Grace of God that teaches all men A man may read much hear and know much and so become wise and learned with other mens Learning but what benefit hath any man of this if he become not wise for himself If he be not sober just to his Neighbour and pious to his God All his Learning renders him so much the more like the Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only a Knower not a doer of what he knows all the knowledge they have be it never so profound while they yet live in their sins will not reach to the Divine Truth Dan. 9.13 As it is written in the Law of Moses all this evil is come upon us yet made we not our Prayer unto the Lord our God or entreated not the face of our God that we might turn from our iniquities and understand thy truth Prov. 22.20 Have not I written to thee excellent things in counsels and knowledge Yea by how much the more they excell in other Learning while they have not been taught to deny ungodliness c. by so much the more fit instruments are they for the Devil to act by see this in the High Priests Elders Scribes and Pharisees who of all the world knew more of Gods word than these And who greater enemies of the Grace of God than they were They were of all other the most active in opposing Christ the wisdom of God c. Job
Grace of God himself Against which defamation as heretofore I affirm the sober righteous and godly life may be lived in this present evil world or never at all Signs for examination Does the fear of God in which true godliness consists and by which men depart from evil and deny ungodliness dwell in thee Does the love of God in which consists true godliness live in thee Does this love of God constrain or perswade thee to Obedience and to keep the Commandments of God Godliness consists in Obedience to the will of our Heavenly Father not in a bare nominal or titular vocation only calling Lord Lord or Father but he that doth his will shall enter into the Kingdom of Heaven There is no approaching near God or winning upon him by names or Titles if we would draw near him it must be by works of piety 1 Pet. 1.16 17. It is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Divine Axiom 5. That Grace of God teacheth us to look for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ These words contain the End the Mark the reward of all our Labours of all our self-denyal of all our sober righteous and godly life viz. the Blessed Hope of the Glorious appearing of the Great God and our Saviour Jesus Christ Wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or glorious appearing of the great day star unto those who have walked in the light of the lesser Star both which are evidently aimed at in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the former the appeared Grace in the twelfth Verse 2. In this thirteenth Verse we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the later the blessed hope and appearing of the Great God c. If we take the words asunder we have in them 1. The Star 2. The manifestation of that Star 3. The expectation of that manifestation 1. The Star considered in its nature humane Jesus Divine great God both jointly Christ its influence the Saviour our Saviour 2. The manifestation of that Star and the lustre of that manifestation it has an appearing and an appearing of Glory 3. In the expectation we have 1. The Hope 2. The blessed hope 3. The expectation it self According to the natural order of handling this Text we must begin with the end of it 1. Jesus is the Christ 2. He is God and the great God 3. He is the Saviour and our Saviour 4. He hath a glorious appearing 5. He is the blessed hope And sixthly and lastly All they whom the Grace of God hath taught to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world ought to expect the blessed hope of the appearing of the great God and our Saviour Jesus Christ 1. Jesus is the Christ this Divine truth is the very Basis and Foundation of all the Christian Religion Other Foundation hath no man laid beside that which is laid Jesus Christ And therefore let us enquire into the meaning of both these names Jesus and Christ and shew the truth of this that Jesus is the Christ Jesus hath that name from saving Matth. 1. He shall save his people from their Sins Christ is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew according to John 1. which signifies Anointed i. e. with the Holy Spirit so Luke 4.18 The Spirit of the Lord is upon he for he hath anointed me This the Prophet Esay 61. spake in the person of Jesus And Jesus reads upon himself as he to whom it properly belonged for whereas three sorts and Professions of men were anointed Kings Priest and Prophets it was most just that he who was anointed with the oil of gladness above his Fellows King of Kings Lord of Lords and the Priest for ever after the order of Melchisedech and the great Prophet that he in whom all these Professions met in their eminency he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the Christ as he who was anointed by the Father to restore and recover the Salvation of the world Ye read often of him in the New Testament and promised in the Old who by the Sacrifice of himself should overcome death and bring life and immortality to Light 2 Tim. 1.10 But far more often does the Lord promise the Messiah or Christ in the Old Testament than expresly name him which the most ancient Chaldee Paraphrast observing where the Messias or Christ is intimated obscurely there he expresly names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what Gen. 3.15 is said of the Seed of the woman Jonathan and the Targum of Jerusalem interprets to be done in the days of the Messiah Gen. 49 1. I will tell you what shall befall you in the last days the days of the Messias So Verse 10. and 12. Shilo so Exod. 40.9 Thou shalt hallow or sanctifie them for the Crown of the Kingdom of Judah they shall be holiness of holiness to the King Messiah who shall deliver Israel in the end of days and Numb 23.21 The noise of the King Messiah shall be among them So 24.7 The Kingdom of the King Messiah shall be higher than Agag his Kingdom shall be exalted The like we find in the Prophets and in the Psalms in above fifty places more The first Observation is Jesus is the Christ the highest Truth and deepest Foundation Mat. 26. Observ 2. The accomplishment of that Glorious Promise in Matt. 1. He shall be called Jesus the Saviour who shall save his people from their Sins Observ 3. Learn from hence the original of thy name O Christian man a name given by Oracle Acts 11.26 Axiom 2. Jesus Christ is called the Great God and our Saviour the Apostle might have referred to Esay 19.20 where the Saviour is called a Great One which might be also rendred a Prince as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies according to Acts 5. where Christ is called a Prince and a Saviour But if we here retain the word great why is he here called the Great God The reason may be because in Jesus Christ the Father displays his goodness the greatness of his Wisdom Truth Grace Joh. 1. The greatness and Fulness of his Godhead bodily Col. 2.9 In whom the Promises are all fulfilled 2 Cor. 1. The Father saith I will be but the Son saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am John 8.24.58 c. Observ 1. That the Lord Jesus is expresly called God and great God for what some say that this is to be understood of the Father its contrary to the Article of Faith that not the Father but Jesus Christ shall come to Judgment that he may reward his Believers who wait for him besides one and the same Article in the
arise in the heart Thus our Saviour executing his prophetical office spake to his Disciples as they were able to hear 2. There is a perversness and disorder in the Childs will and affections Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth such a Child qui nunc incipit lallare to learn the word the nurse useth to bring it to sleep lullaby as also perversness And therefore God by his Prophets dealt with them as we with children Iniquity is bound up in the heart of a child and the rod of correction bringeth it out Psal 94. thou correctest in thy law Heb. 12. whereby we become to be partakers of his holiness Gods purpose therefore being to make men partakers of his Divine Nature which could not be all at once but as they departed from the iniquity which they had lived in He imparted his Righteousness and Holiness to them as they departed from their unrighteousness and unholiness till at length all corruption being wrought out they become partakers of the divine nature 2 Pet. 1. Observ Prophecie is but an imperfect thing and a part of that which is the whole For Christ and his Kingdom comprehends all Wisdom all Power all Virtue all Light all Joy all Fulness Joh. 11.8.9 Ephes 3.18 19. All the fulness of God Joh. 1.16 Col. 1.19 God himself is the fulness and perfection it self but to have this or that reveiled from God and to be able to declare it and reveil it again unto men is but a piece or part of that Fulness and Perfection So that had any one of the Prophets attained to the fulness of God and been brought to the Kingdom of heaven yet what he himself should speak to men or God speak to men by him is not the Fulness it self but an imperfect work And albeit he had received that inexhausted fountain of living waters of which our Saviour speaks Job 9. And out of his belly did flow rivers of living waters Joh. 7. Yet were these Rivers but imperfect for as the Streams how plentifully soever they flow yet are they but Streams and not the Fountain it self So though the Prophets spake the Oracles of God to the instruction and reformation of men yet were they all finite and imperfect And the reason is they are finite and imperfect who receive them Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the measure of him that receives it Learn from hence the duty of a good Evangelical Prophet to imitate God himself who spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parts Christ who spake as they were able to hear not to speak all at once Hence it is that to Prophesie is expounded by dropping the word Amos 17.16 to pour out the word by drops by little and little as the Vessel whereinto it is poured is able to receive it For a prudent Teacher ought to drop not to pour the Word all out at once for as he who pours water into a narrow mouthed Vessel if he pour all at once Operam aquam perdit he looseth both his labour and his liquour if he drops it it mollifieth and pierceth even the very stones Gutta cavat lapidem non vi sed saepe cadendo The falling drops will pierce a stone Not all at once but one by one This Moses well knew Deut. 32.2 This they well know who educate youth precept upon precept line upon line Isidore Hispalensis ingenio tardiore ligati labore studiis incumbent c. à Lapid in Amos 7.16 This is the Character of a Wise man Prov. 29.11 This prudency is observable in Abigail 1 Sam. 25.36 37. respectu temporis in respect of time in Elihu respectu personarum in respect of persons Job 32. In Discipulis respectu loci in the Disciples in respect of place Matth. 13.36 Ministris in the ministers Matth. 7. 1 Cor. 3.1 2. Objection Act. 20. How then do they deliver the whole counsel Many truths to some men are necessarily unknown because they are unworthy to receive them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth multiplicity of parts many parts The Syriack turns it all parts So that the point is God spake unto the Fathers by the Prophets in many parts Thus the Spirit of Wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapi. 7.22 1. The Reason of this in respect of God is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manifold wisdom of God Ephes 3.10 which cannot be voiced all at once but by many parts Rom. 11.25 1 Cor. 15.51 2 Thess 2.8 Matth. 13.17 1 Pet. 1.11 12. Rom. 8. 2. In respect of men is their fall into many inventions Ecclus. 7.29 And therefore had they great need to be recovered out of them by many parts of the Divine Wisdom There are the seeds of all plants scattered in the earth and therefore the Sun sends his beams and his rain falls his doctrine drops like the rain Observ 1. The Lord hath many secrets and mysteries to reveil unto his servants the Prophets There are many and several parts as it were of Gods Wisdom even of that which is to be communicated unto men Innumerable treasures of Wisdom hidden in Christ Col. 2.2 3. Dan. 2.28 29 46. There are mysteries of the kingdom of God Matth. 23.11 Mysteries of the royal law or law of the kingdom Jam. 2.8 c. Observ 2. Though the Lord reveiled things necessary to Salvation unto Moses Deut. 29.29 and consequently to others of the Prophets yet he reveiled not all his heavenly truths concerning his works past or to come at one time or to one man but by degrees according to his own will and pleasure Numb 12.7 8. But in process of time the longer the more and as any Prophet was more capable and foreseen of God to be more faithful So he communicated the more unto him as the day is enlightned by degrees and as the Church grew from infancy to youth and from youth to old age Gal. 4.1 2. And as the people were more able to bear for all ages could not bear all things Gal. 4.1 2. Joh. 16.12 13. Job 6.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After many several sorts and manners either in or unto the Prophets or by the Prophets to the people In the first notion we must understand that generally the Oracles of God were of four sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the first Temple 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains the holy Scriptures written by the Spirit of God which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagiographa holy writings 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prophecie which ended with Haggai Zachary and Malachy in the second Temple 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was heard after prophecie was ceased among the Jews in the time of the second Temple such was that Matth. 17.5 Hic est filius meus dilectus This is my beloved Son That to Paul Saul Saul why persecutest thou me Act. And that to Christ Joh. 12. I have glorified
a cloud a veil of false notions and misunderstandings of spiritual things which hath covered all the world the great Image and Antichrist that rules in the hearts and spirits of men throughout all the world a covering cast over all people and a veil which is spread over all nations yea and upon their imagined mercy-seat they have a covering Cherub Ezeck 28.14 This is the great consolation of Gods people that this veil this thick black veil of darkness the Lord hath promised to take away in these last days Esay 25.7 He will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations The words are very emphaticall in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the veil veiled covering covered and veil veiled that the covering and the veil might not be discerned but the false light taken from the true light knowledge falsly so called mistaken for true knowledge wisdom from beneath for wisdom from above the blackness of darkness for the brightness of Gods glory And therefore the Apostle tells us that the man of sin must be reveiled and uncased who opposeth and exalteth himself above all that is called God and is worshipped He would be taken for the true light for God himself and takes up his place in the temple of God the hearts of men This the Apostle calls a mystery of iniquity and deceiveableness of unrighteousness and so indeed it is when iniquity it self is taken for Righteousness it self when erroneous opinions are taken for truth it self When gross ignorance is taken for true knowledge it self when palpable darkness is taken for the true light it self A mystery of iniquity a strong delusion when men believe a lye instead of the truth A world of distinctions he hides himself in as the Sepia casts from her a black filth Aelian and Proteus like change himself into many forms But the Lord hath promised that this wicked one shall be reveiled whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming or presence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this brightness of Gods glory is the light that enlightens the Gentiles the light to those that sit in this palpable darkness who shall unveil uncase and discover the nations who are inveloped and covered with this thick darkness So much the Greek words properly signifie Luk. 2.32 Mine eye saith old Simeon have seen thy salvation which thou hast prepared before the face of all thy people a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of thy people Israel lumen ad Revelationem Gentium So likewise the Syriack a light for the reveiling or uncovering of the Gentiles And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath reveiled the brightness of his glory whereby this thick darkness this black veil of darkness begins to be discovered and taken off all nations The scales begin to fall from mens eyes Consolation 2. A second Consolation is unto those who sit in darkness and the shadow of death who as yet want the comfortable and chearful presence of the true light for what if Christ be the brightness of his Fathers glory What benefit it is to me if I sit still in darkness and the shadow of death I hear much talk of the Light Surely the light is sweet and it is a pleasant thing to behold the Sun Eccles 7.11 But this so much the more encreaseth my sadness who walk in darkness and have no light This is the complaint of such as are in a forlorn and disconsolate estate But know poor soul that the brightness of glory appears properly to those who are in this condition The people that walk in darkness see the great light they that dwell in the land of the shadow of death upon them hath the light â—â—ined Isai 9.2 The day-star from on high hath visited us to give light to them that sit in darkness and the shadow of death and to guide our feet into the way of peace Luk. 1.79 But alas while I am yet in darkness I know not whither I go I hear some say here is Christ here 's the true light others say no he is here and I know not whither to go Yet poor soul there is comfort for thee Isai 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant i. e. Christ that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God But I have long waited for him Wait for him still though he tarry believe not those who slander the footsteps of Gods anointed Psal 89.51 and say where is the promise of his coming 2 Pet. 3.9 Mean time thou hast need of patience in well doing that having done the will of God thou mayest receive the promise for he that shall come will come and will not tarry Hebr. 10.36 37. Yea it is better for thee to continue in thy darkness in a forlorn estate and to wait upon thy God and to expect thy light than to kindle a fools fire of thine own and to follow the false light which misleads the present evil world and therefore the Prophet Isai 50.11 Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lie down in sorrow But alas I am blind and what then though the true light shine to all the world if it shine not to me The Father of Glory hath sent his Son for a light to the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house Isai 42.7 and vers 16. I will bring the blind by a way that they know not I will make darkness light before them Yea blessed be God that thou canst see thine own blindness many there are who are hood-wink'd and deceived by the false light who are blind yet think they see thou art blind and knowest thou art blind and therefore better is thy condition for judgement I am come into this world saith the true light that they which see not might see and they who see or presume they see may be made blind Joh. 9.39 4. Exhort I shall end all with Exhortation unto our selves that since Christ is the light and brightness of his Fathers Glory we would let our light imparted to us shine before men that they may see our good works and glorifie our father which is in heaven that we would walk honestly as in the day Rom. 13.13 as children of the light Ephes 5.8 I shall but name the Motives that might have been more largely urged 1. It is the end of our Creation we were made for
fear the Lord and his Goodness in the latter days Although this may be understood of a King or a Prince according to the order of David one who shall rule according to Gods own heart But most interpreters fetch this quotation out of 1 Chron. 22.10 He shall be my son and I will be his Father But against both these there are two great objections for the first place Psalm 89. speaks expresly of David and this latter place 1 Chron. 22.10 as expresly of Solomon For answer to this we must know that nothing can be a Sign or a Type of another except it self be really a thing existent or to come and that may be considered in a threefold respect 1. As a thing existing or being in it self so Ivy or a Bush of Ivy. 2. As a Sign only as an Ivy Bush is of wine to be sold 3. As both Accordingly David or Solomon may be considered in themselves and so their persons have some things in them proper unto them and which are no way typical or figurative of another as their personal sin 2. Some things are attributed unto them as they are types and figures yet with far more respect unto the thing figured than to the figure it self as Psalm 72.11 17 18. All Kings shall fall down before him all nations Thus when the Holy Ghost speaks of the Type he hath oftentimes his eye so fixed upon the truth and substance figured that he attributes that to the Type which is proper to the thing typified as in Melchizedech Hebr. 7.3 He is thought to be Sem the great but figured Christ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Some things are in both of them the Type and the thing signified by it yet with a great deal of difference of the Type in his measure and scantness of the person or thing typed more largely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the Sonship spoken of both under the type of David Psalm 89.26 27. And of Solomon 1 Chron. 22.10 And therfore this Allegation or Testimony taken out of either of these places is true according to the Letter A second Objection is that this first is figurative and Allegorical Testimonies by reason of their Amphibology and Ambiguity are not to be used or produced as proofs in arguing or confirmations of Divine Truths I answer though this were true which yet is not so nevertheless an Allegorical proof may succeed in the second place where a clear literal proof went before and so I hope the Allegation is cleared In which for explication two things must be enquired into 1. Whether the Testimony be to be understood only or principally of Christs incarnation 2. Why the Lord speaks in verbis futuri I will be to him a Father c. Answer to the first true it is the Lord did intend and then and long before promised to beget or raise up Christ in the flesh to whom he would be a Father and who should approve himself a Son in all Love and Dutiful Obedience It is true also that Christ when he was in the flesh did not only purge the outward Temple but did also build an inward house to his Father in the Souls of his Disciples or true Followers and therefore Christs Sonship in the flesh is not here to be wholly excluded But I cannot think with Haymo that the incarnation of Jesus Christ is here principally meant for since that which is spoken of David and under him of Christ Psalm 89.26 27. I will make him my first born c. He was a Servant of Rulers Esay 49.7 Also that which is spoken as of Solomon but understood of Christ 1 Chron. 22. I will establish his Throne over the house of Israel for ever was not fulfilled in the days of our Saviours incarnation it is evident therefore that this allegation is either solely or principally to be understood of Christ in the Spirit and of his eternal Sonship 2. For Answer to the second Quaere two things may be affirmed 1. That this Generation of Christ being eternal there is neither pretension nor succession of time to be regarded in it 2. The Apostle cites these words in the same time wherein they were spoken Now the Words are promissory and spoken in the future 1 Chron. 22. And therefore the Apostle quotes them as he finds them In the words are two promises litterally to David or Solomon and mystically to Christ Observ 1. Observe we then from hence the Wisdom of God that can speak of two persons so different one from other as Creature and Creator of two Sonships as diverse as temporal and eternal at once in one and the same sentence and yet speak most truly of both Observ 2. Observe that more sences than one and they far distant and different one from other may according to Gods true intent and counsel be found under one and the same Testimony Sentence or Words This the Fathers knew well and cryed out who can find out all the several Secrets Mysteries and Sences couched under one and the same word Ad dignitatem Scripturae pertinet ut sub una litera multos sensus contineat Augustin Nullus apex vacat mysterio Hierom. In the mystical or spiritual sence is a twofold promise 1. I will be to him a Father 2. He shall be to me a Son The Reason of the first may be conceived from the immutability of Gods actions ad intra for whatsoever the Lord doth ad intra is from everlasting and to everlasting if we enquire into the ground of this whence can we have it but from the consideration of Gods immutable Love unto his only begotten Son Observ 1. Observe the Fathers act in begetting his Son is future as well as present yea an eternal he hath been is and will be a Father unto Christ where-ever when ever begotten Observ 2. The humiliation of Christ was no bar let or stop to the Fathers fatherly affection towards his Son but rather a further engagement of the Fathers love to him Philip. 2.4 10. Esay 53.10 11 12. Observ 3. The Fathers eternal purpose and resolution towards his Son is to esteem love honour defend cherish and promote him and in all paternal and tender affections to regard him as his most honourable true and only Son Prov. 8.23.30 John 5.20 The Father loveth the Son and sheweth him all things that himself doth c. Observ 4. Whereas this promise or Compendium of all promises was made to David and Solomon according to their scantling as Creatures and that not absolutely but upon condition of perseverance in obedience witness 2 Sam. 7. and Psalm 89. yet this promise is made to Christ absolutely yea even to Christ in the flesh because the Father foresaw his Sons perseverance in all Love Duty and Obedience yea it is made to Christ according to his capacity in the Godhead that he should infinitely and eternally partake of the Fathers Love Bounty Kindness Riches Joys and Happiness this
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
cannot reach it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself thought meet to bear witness to it and that with signs and wonders c. Observ 3. See the difference between Gods Testimony to the Law and to the Gospel his Testimony given to the Law struck terrour and astonishment into all that heard it the sound of a trumpet the voice of thunder c. Exod. 19. Hebr. 12. The testimony given to the Gospel casting out of Devils healing diseases feeding the hungry and many the like all beneficial unto men Observ 4. A ground of confidence and boldness to the Ministers and faithful witnesses of the Word Act. 14.3 long time they abode speaking boldly in the Lord who gave testimony to the Word of his Grace c. 2 Cor. 3.12 Seeing we have this hope we use boldness of speech yea though a miracle confirm not the Word yet God gives us an inward testimony to the Word There are many Divine Truths that carry home their testimony with them that cannot be denied such as that Matth. 26.64 Art thou the Christ the Son of God Jesus answered thou hast said it Thine own heart confesseth this to be true And beloved when our heart acknowledgeth a truth it 's a sign that God hath been there 1 Joh. 5.10 Joh. 3.33 He that receives his testimony hath set to his seal that God is true Repreh This present Generation who though they have the works of the Creation as the Heathen had the typical and figurative services that the Jews had the Word Signs Miracles and Wonders that the Primitive Christians had yet are they not brought to the Christian Faith and Obedience if the invisible things of God known by the things that are made rendered the Heathen unexcusable because when they so knew God they worshipped him not as God how much more shall we be unexcusable who have all that they had c. we have seen many signs and wonders yet became vain c Repreh This reproves the great infidelity yea the madness and folly of this present Generation so many signs and wonders hath God wrought to confirm the truth of the Gospel yet are men more prone to believe another Gospel and another Christ than the true Gospel and the true Christ and that without any signs and wonders Joh. 5.43 Our Lord Jesus Christ the Amen the faithful witness is come unto us in his Fathers Name and his Father hath born him witness by signs and wonders and divers miracles yet we have not received him if another if a false Christ come in his own name him we will receive Object And have not we then received the true Christ Beloved I complain not now of the Jews who followed Jonathan and Barchozba the truth in Jesus is putting off the Old Man c. but who receives such a Christ who believes such a Gospel Another false Christ is come one that does not require putting off the Old Man but one that perswades us he will cover the Old Man so close that God shall not see him and him we receive The true Christ in his Gospel-salvation comes to take away the sins of the world and is the true Lamb of God who was signified by all the daily sacrifices under the Law him we will not receive Another a false Christ is come and tells us that our sins cannot be taken away and him we receive Object But are these and such as these false Christ Beloved I deny not but many Divine Truths touching the true Christ may be believed yet may the same men who so believe believe also a lie and that which is not true of the true Christ and in that respect they may be truly said to believe a false Christ Joh. 4.22 The Samaritans worshipped God the Father as our Saviour acknowledgeth vers 21. yet saith he ye worship ye know not what why because they worshipped him under a false notion as if he were to be worshipped only in Mount Gerizzim as appears by comparing vers 23. in spirit and truth as if he were only a topical God and confined to a place So Psal 50.18 19 20 21. Thieves Adulterers evil speakers deceitful persons slanderers of their Brethren these and many the like will in these dayes be called and accounted Christians and have a form of Godliness 2 Tim. 3. And why cannot we say that these are true Christians both because they have not denied themselves taken up their Cross and followed Christ and also more properly to our purpose because they believe and worship false Christs they think every one of them that Christ is like themselves a covetous Christ a proud Christ a thievish Christ an adulterous Christ c. they themselves are such and they think every one that Christ is such an one as themselves hence it comes to pass that there are so many false Christs in the world What 's the reason of this so great unbelief The true Christ of God comes to take away our sins and to redeem us from all iniquity and to save us by his life Rom. 5.10 And this is testified by signs and wonders c. But we love our sins too well to part with them and therefore we will not receive the true Christ upon those terms Joh. 3.19 Our Lord asked him who had an infirmity c. Joh. 5.5 Wilt thou be made clean The false Christ he discoves not our pride our envy our drunkenness c. but calls all these infirmities and weaknesses and flatters us in them and tells us we may be intemperate because our Chapman is come to town and therefore such a Christ we readily receive dreadful is the issue of this unbelief Joh. 8.45 2 Thess 2.10 11. Exhort Not to gaze upon the signs miracles and wonders in the Scripture but consider them as neerly concerning our selves Ezech. 12.9 Confer Notes on Psal 8. Ezech. 24.19.24 and 37.18 Luk. 8.9 10. More NOTES on HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Quae collata sunt secundum voluntatem ejus and gifts of the holy Ghost according to his own will THese words contain the other kind of Attestation 1. The holy Spirit hath diverse distributions or gifts 2. These distributions or gifts the holy Spirit bestows according to his own will 3. God bare witness to the Apostles c. by the gifts of the holy Ghost 1. The word we turn distributions or gifts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth partition or distribution And this word is very often used by the LXX as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the dividing and parting of 1. the Holy Land dividing the inheritance Gen. 31.14 Is there any portion or inheritance in our fathers house Josh 18.10 2. The dividing the spoil Exod. 15.9 Isa 53.12 3. Men into certain ranks and orders though the LXX therein use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew word is the same 1 Chron. 24. where David divides the Priests which
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil
puffs and snuffs and breaths so Saul is said to have breathed out threatnings Act. 9.1 a Metaphorical speech longus irarum it is one of the titles which the Lord gives himself and a part of his name Exod. 34.6 For so God is said properly to be long-suffering who is not soon or easily angry but prolongs and delayeth his wrath and doth not suddenly punish There are divers words held to be of the same latitude as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbearance and patience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatical and notable than these two for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. The good will and affection or the heart Or 2. More especially anger and wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. Putting away Gods wrath and anger a far off Or 2. The good will and affection of God spun out into a great length 2. To whom doth this long-suffering belong This long-suffering is the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lords as the Vulg. Lat. hath it Domini nostri Jesu Christi And it seems more properly applyed to him here because he is said to come But indeed it is so understood of the Son as it is also of the Father and Spirit And thus 1. The long-suffering of the Lord is either of the Son of God who suffers in us and dies in us a long time as a patient Lamb led to the slaughter looking up and waiting for our repentance and return at length unto him for so while we are sinners Christ dyed Rom. 5.8 And thus he is crucified in us Gal. 3.1 Or else 2. This long-suffering is of the Father who bears with us and spares us for the Sons sake and therefore we pray for Grace and mercy in the name of Christ For whereas mankind is sinful and liable to the Fathers wrath vengeance and punishment for sin the Son of God out of his love unto man interposeth himself and thrusts himself between the Father and us and so staves off the wrath and punitive justice of the Father this was figured by Moses standing in the gap Aaron standing between the living and the dead Noah Daniel and Job Samuel and all others Intercessors and Mediatours for the people of God 3. There is also a long-suffering of the Holy Ghost in the Saints whereby they bear and suffer out all temptations and persevere in Faith and Obedience unto the end For a pattern of this long-suffering S. Paul was chosen 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should believe on him to life everlasting 1. The Reason of this why the Lord hath long-suffering proceeds from his Love which indeed is himself Love suffereth long 1 Cor. 13. 2. We may add also some Reason in regard of the object frail and feeble mankind which stands in great need of a patient long-suffering God for he made man Adam of the earth earthly and man by his fall made himself Enosh a miserable wretched man and the depth of misery calls upon the depth of Mercy 3. Were there no long-suffering there would be no place left for repentance Observ 1. How Gracious how good a God do we Christians own and worship Exod. 34.6 Psal 86.15 Thou Lord art a God full of compassion Gracious long-suffering plenteous in mercy and truth Nor marvel that there is a promise made That all the Kingdoms of the world shall become the Kingdoms of the Lamb Revel 11.15 Magna Regna magna Latrocinia the Kingdoms of the world have been ruled by Devils and cruel Beasts and by the lusts of men by savage cruelty by bloody mindedness how readily will all the Nations submit unto the rule of the Lamb when they shall know his meekness his patience his long-suffering When I am lifted up I shall draw all men unto me Joh. 12. When his patience and death is made known and for whom and for what end it will prove a most powerful attractive c. and that it leads unto repentance and Salvation 2. The long-suffering of the Lord is Salvation The words are not proper but Metonymical for Salvation here is either 1. The end of the Lord 's long-suffering which he aims at as expresly our Apostle speaketh vers 9. of this Chapter The Lord is long-suffering to us ward not willing that any should perish but that all should come to repentance Or else 2. Salvation is here the effect of the Lord's goodness patience and long-suffering such as it is wont or at least ought to bring forth in us according to Rom. 2.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is considerable either 1. In regard of the term à quo from sin thus it is a deliverance from the power of sin and pollution of it and punishment for it Or 2. In respect of the term ad quem the bringing in of everlasting righteousness life and glory We have both these together 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom The truth of this is extant every where the widow of Tekoah 2 Sam. 14.14 Nec vult Deus perire animam The Lord would not that his banished should perish Dissimulat peccata propter paenitentiam Wisd 11.23 24. Observ 1. A ground of Prayet 1. For our selves 2. Of mediation and intercession in respect of others 1. Of Prayer for our selves as David Psal 86.15 O Lord the proud are risen against me c. But thou Lord art a God merciful and Gracious long-suffering c. 2. It 's a ground of mediation and intercession in respect of others Both 1 For them 2. Against them 1. For them so Moses intercedes in behalf of Israel Numb 14.17 18. 2. Against them and so Jeremiah prayeth to the Lord that his long-suffering might not be so far extended toward his enemies that they should thereby be suffered to take away his life Jerem. 15.15 Observ 2. Note hence a broad difference between the long-suffering of the Lord toward sinners and the long-suffering of Kings Princes and Potentates towards offenders of them It is a known Maxim among Politicians that they lengthen the tedder of Malefactors that they may ensnare themselves that they give them rope occasion and opportunity that they may become worse and worse O how far is the good God from such cruel ends as this And far be it from us to entertain such hard thoughts of our good and long-suffering God that he should give a wicked man space for this end to work out his own damnation O no I gave her space to repent Rev. 2.20 Repreh 1. Those who when the Lord is long-suffering for our salvation abuse the long-suffering of the Lord unto their own greater condemnation O the negligence the pride the wantonness of the present Generation O the daring boldness of men How desperately they contend with
next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that cometh unto me I will in no wise cast out So that Book which we call by the name of Ecclesiastes which is Solomons saith the Chaldee Paraphrast is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine which in the Hebrew is used for the Neuter Yea Christ himself who is the first born Son of God is often in Scripture understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom or wisdoms and according to the same similitude he is called Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. So when we read of him in the Old Testament under the name of Saviour or Salvation the Greek Interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Salutare in the Neuter according to which old Simeon in his nunc dimittis speaking unto the Father of Christ the Son Mine eyes saith he have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy salvation meaning Christ Thus also the Angel saith unto the Mother of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That holy thing that shall be born of thee or is born in thee shall be called the Son of God Luk. 1.35 And the Reason may be 1. partly because divine and spiritual things are not varied by Sexes as natural and bodily things are for in Christ there is neither Male nor Female Gal. 4. 2. Partly to comprehend more expresly all kinds sexes and conditions and states of men women old young rich poor Jew Gentile bond free be he what otherwise he can be a Saint of God is born of God And other places of Scripture agree hereunto so Rom. 9.26 They are called the children of God saith St. Paul to the Saints Gal. 3.26 and the children of light 1 Thess 5.5 that is of God 1 Joh. 1.5 and born of God 1 Joh. 2.29 and 3.9 I your father and you all my sons and daughters saith the Lord Almighty 2 Cor. 6. beside many the like places so that it will not be needfull to insist longer in the proof of so known and manifest a truth but rather to enquire into the causes of this spiritual birth which are considerable in regard of God and the Saints themselves 1. In regard of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem let us make man import that the whole Trinity was employed in the making of the greater and the lesser world Even so in the spiritual birth which as the Apostle intimates 2 Cor. 4.6 was typified by the Creation of the world all the persons of the Trinity are taken up These are the Creators which the Wise Man bids us Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the dayes of thy youth for the word is plural in the Original Eccles 12.1 The Makers of Israel Psal 149.2 for there also and elsewhere the word is plural Confer Job 35.10 Isa 54.5 For according to the Oeconomy and administration of these three Kingdoms observed by Irenaeus God the Father begets his spiritual sons and daughters for is not he thy Father that bought thee and hath not he made thee Deut. 32.6 And hiving promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my Father worketh hitherto saith the Son of him Joh. 5.17 Now the Son comes forth attended by these children born given and brought unto him of his Father and offering them again unto his Father saith St. Cyril with these words Behold I and the children which God hath given me Isai 8.18 which the Apostle quotes and applyes expresly unto God the Fathers bringing of those his children who are born of God unto his Son Hebr. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 for they grow up unto him in all things from new born babes 1 Pet. 2. unto perfect men Ephes 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a Man beget a man as the Philosopher speaks so God and his Minister beget the new Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods co-worker or workman together with God yea he is said to be the Father of those who are born of God and begotten by his Ministry For as wicked men are the Sons of Men and of the Devil for so in so many words the Sons of Eli were Sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews that he knew they were Abraham's Seed yet saith he ye are of your Father the Devil So on the contrary the children who are born of God are also the children born of the Minister for so St. Paul calls Onesmus Phil. 10. and Timothy his Sons 1 Cor. 4.15 and saith he begat all the Corinthians through the Gospel That 's the Seed out of which the Saints of God are begotten and born for they are not born again of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the operation of the Spirit of God Zach. 4.6 which moves upon this Seed in this new Creation and spiritual birth as once it moved upon the confused Seed of the world in the old Creation and like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions the new man in those who are born of God And as in the forming of an Embrio in the womb the first form is abolished and then another introduced and as we put out of the wax the old impression of the seal before we seal it anew so also in the forming of the New Man in those that are born of God the precedent form is wrought out of them and they wrought unto an inconformity with this world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 But are transformed by renewing of their mind Rom. 12.2 And as he who hath begotten them and called them is holy so are they holy also in all manner of conversation And these are the causes of this spiritual birth in regard of God 2. The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. By Faith in Christ we become born of God For as many as receive him to them he gives power to become the Sons of God even to them that believe on his Name who are born not of blood nor of the will of man but of God Joh. 1.12 13. so that the Saints are all the children of God by faith in Christ Jesus Galat. 3.26 Yea Faith in Christ is so necessary to the spiritual birth that these two phrases the Saints to be in the Faith and Christ the new birth to be in the Saints are taken