not who shall go ever the Sea for us for the word Christ is nigh thee in thy mouth and in thy heart and can he be nearer to thee And shall we be less zealous in calling upon him the True God than the Heathen were and are in calling upon their false Gods shall we be more sluggish in our Religion than they are in their Superstition shall they be more careful for the preservation of their bodies than we will be for the salvation of our souls shall they be more sensible of a temporal storm than we of an eternal judgment O let us let us I beseech ye try and examine our selves and enquire impartially as those Mariners did Jonah 1. for whose cause this tempest is upon us Every Sect most partially condemns other almost every man accuseth another as the cause of this storm At nemo in sese tentat descendere nemo Who is there that will confess with David I have sinned I have done foolishly where is the ingenuity of Jonah who will acknowledge that he is the man for whom this storm is raised When Israel was smitten before the men of Ai Josh 7. O Lord saith Joshua what shall I say when Israel turns their back before their enemies But what saith the Lord unto him Arise there is an accursed thing in the midst of thee O Israel Let every Tribe and Family and Houshold and Man by man be brought before the Lord. O Beloved we accuse every Tribe another every Family every Houshold almost every man another as the Achan the troubler of Israel But were every man brought man by man with a naked conscience and an open heart before the Lord who searcheth all our hearts almost every man should find a Davus qui turbat omnia an Achan a troubler of our Israel in his own bosom From whence come wars and fightings among you whence comes these storms and tempests come they not from hence even from your lusts that war in your members The Mariner cries and prays unto his God and considers not rebellious Jonah in the bottom of his ship The accursed thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render it the accursed thing is in thine heart So the LXX very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's envy there 's pride there 's covetousness there 's anger there 's bloody zeal there 's intemperancy many hurtful lusts these are the Achans these are the Jonahs these are the troublers of Israel these cause the storm these drown men in destruction and perdition Cast these over-board as Mariners are wont to do their best commodities in a storm and then come unto Christ by the ships of Faith of Hope of Love of Obedience and awaken him by Sighing by Prayer by Supplication by Fasting by Mourning by all manner of Humiliation and let us all cry mightily unto God Lord save us that we perish not Then the Lord will be zealous for his Land then he will rebuke the winds and the Sea and he will cause all these storms to blow over and there will follow a great calm I have spoken already of the first part of this Text and generally of this second reserving the special handling of it till now In it we have three particulars 1. The person interpellat or petitioned unto The Lord. 2. The petition it self 3. The motive or enforcement of the petition 1. The Lord as that he slept was an argument of his humanity so that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it 's an argument of his Divinity for this name is incommunicable unto any Creature as it answers to the nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in effect it 's as free an acknowledgment of Christ's Divinity as that Mat. 16. Thou art Christ the Son of the Living God my voice shalt thou hear in the morning 2. Learn from hence to whom to direct our prayers O Lord unto thee will I direct my prayer and will look up Psal 5.3 Thus all the Saints of God have directed their prayers unto him 2 Chron. 20.12 O our God we have no might neither know we what to do but our eyes are upon thee And such was the Disciples case here they were at a loss in regard of all second causes It reproves those who go to Saints and Angels as their proper patrons and protectors in a storm our Lord calls for us to come to him Psal 50. call upon me not call upon the Virgin Mary c. But much more are they to be blamed who direct the people unto other patrons as some of the learned Papists do But alas Balaams Ass goes on as it is driven and the poor people are carried to dumb Idols even as they are led 1 Cor. 12.2 But wo to the Balaams wo to the false Prophets who lead and drive them qui ducunt te seducunt they who lead thee cause thee to err Esay 3.12 I leave them to their Judge and come to the Petition it self Lord save us lest we perish The reason why the Disciples pray to Christ for their salvation is either 1. In regard of Christ the Saviour 2. In regard of the Disciples 1. In regard of Christ the Saviour Salvation is his so saith Jonas his Type in his Prayer Jonas 2.9 He carrieth Salvation in his Name Jesus and his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Petition they make is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvation and are of one and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 65.5 He is the hope of them that remain in the broad sea This was his end and why he came into the world 1 Tim. 1.15 This is a faithful saying and worthy of all acceptance that Christ Jesus came into the world to save sinners Luke 9.56 The Son of man is not come to destroy mens lives but to save them Si porrò quaeramus quid in causa sit quod Christus Dominus salvator sit respondetur hoc esse subjectum legationis suae in mundum Legatus haud excedat commissionem suam Joh. 3.17 Non misit Deus filium suum in mundum ut judicet mundum sed ut mundus salvetur per ipsum Inde Hos 1.7 Promittit Dominus salvaturum se per Dominum i. e. per Jesum Ita orat etiam David Psal 54.1 Per nomen tuum salva me i. e. per Jesum tuum in quo nomen Dei est utì dicit ipse Ne provoces ipsum quià nomen meum in illo est Exod. 23.21 2. Ratio ex parte Discipulorum Quà Miseri sunt Ex illius corpore sunt Ipsius gratiâ exemplo miseri sunt 1. Deus miserorum tutelam suscipit quales orphani viduae peregrini Lazari ideóque signanter amare Lazarum dicitur i. e. illum cui nullus est opitulator Joh. 11. Salvabit Dominus afflictum populum oculósque sublimes humiliabit Psal 8.27 and 72.4 Salvabit filios inopum destruétque fraudulentum oppressorem and vers 12. him that
Tertul. Men may know these things how else can they judge of them yet not be guilty of them as it 's said of Câ—to Intravit in floralia ut tacet I know well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery and Fornication differ and are distinguished Mat. 15.19 Heb. 13.4 Whoremongers and Adulterers God shall judge yet withal its clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fornication is but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.32 Except it be for Fornication i. e. Adultery Obser 8. Note hence that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Fornication is reckoned among the sins which are forbidden by the Eternal Law of God I know well that the Learned Jews herein differ much among themselves some would have that Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not commit Adultery to be understood only of persons married but others with better reason in the same Commandment understood Fornication also yea all manner of uncleanness to be forbidden though it cannot be denied but many of the Jews and Gentiles also have straitned the Commandment of God and understood it only of Adultery That their lusts might the more be enlarged and widened when they would not understand Fornication to be forbidden by the Everlasting Law of God This is the reason why Fornication is put among the Canons of the first Council Act. 15. And St. Paul reckons it in the Catalogue of those sins which exclude men from the Kingdom of God 1 Cor. 6. Gal. 5.19 Repreh Those who make light of Adultery and Fornication and esteem them as tricks of youth and say their Age will need them are not these they who make a mock of sin Do they not consider that they are forbidden by the great God and must they be so lightly accounted of as tricks of youth One such trick of youth cost all the Sechemites their lives Gen. 34.25 26. And it is very rare that such wasting sins committed in youth are reformed in old Age Vitium primae concoctionis non corrigitur in secunda for have ye not observed the grey head who goes on still in his wickedness though strength of Nature be decayed yet the old Adulterer and Fornicator hath as adulterous an heart as the very worst therefore they easily connive at those sins in their Children Non est scelus in adolescente scortari c. Ego feci ibidem isthaec in adolescentia saith that old Lecher in the Comedy and what they cannot act they will talk as savourly and with as great delight as they could then they commonly shut up all they hope God hath forgiven them Whence comes this smoke but from the fire of Concupiscence which even yet burns in their hearts whence this foam but from the sea of wickedness yet working in them and foaming out their own shame And shall we think that therefore the Lord hath pardoned these old Adulterers and Whores because they say they hope so Then sin is pardoned when it is forsaken and left and not till then Will God punish this sin in a young man when strength of Nature seems to make Apologie for him and will he not much more punish this sin in an old man in whom Nature is decayed if he yet retain his fire and his flame vigorously in his snuff though now going out with a stink No doubt but the judgment of such is much greater if the Apostle reasons right Rom. 1. and the last Mysticé Obser 1. There is a Spiritual Marriage between Christ and the Believing Soul whereof the Lord speaks Hos 2.19 I will betroth thee unto me for ever c. Zach. 8.8 Obser 2. The Lord gives himself to the obedient Humanity See Notes on Mat. 25. And the Virgin-Church is united to the Deity the Virgin Church goeth forth to meet the Bridegroom Vulg. L. Syri the Bridegroom and the Bride See Notes as above Obser 3. The Lord makes Covenant and Contract of Marriage with his Church I am the Lord thy God I am thine thou shalt have no other God but me thou art mine for so the Lord speaks to all his People as to one Spouse See Notes on Exod. 20.21 22. Obser 4. There is a Spiritual Adultery the breach of Wedlock between the Lord and the Soul even such between the Lord and the Soul joyned unto him by Covenant as is between the Husband and the Wife Jer. 3.20 Surely as a wise treacherously departeth from her husband so have you dealt treacherously with me O house of Israel saith the Lord. Obser 5. As Vnio is the cause of all good so Binio is the cause omnis mali of all evil of this breach the Lord often complains Ezech. 16.7 I am broken with their whorish heart which hath departed from me chap. 16. Exhort To the Lord's precept he saith not I counsel I advise thee not to commit Adultery or Fornication the Precept is absolute proceeding from the absolute Commandment of the most high God Thou shalt not commit Adultery or Fornication The Motives might be many 1. From consideration of the sin it self it 's a bruitish sin 2. It unmans the man takes away his heart and understanding Hos 4.11 it makes him a very fool The Harlot is called the foolish woman Prov. 9.13 and young man void of understanding taken by her fair speech he goes after her stait-way as an Oxe goeth to the slaughter and as a fool to the correction of the stocks Prov. 7.22 Therefore the Natural Philosophers observe that every Beast and Fowl the more lustful it is the more foolish as the Sparrow as the Ass Ezech. 23.20 And therefore Sechem Gen. 34.2 who ravished Dinah the Daughter of Jacob he is said to be the Son of Hemor i. e. an Ass vers 7. He is said to have wrought folly in Israel and the woman that played the harlot is said to have wrought folly in Israel Deut. 22.21 The man speaks to the men of Gibeah who forced the Levites Concubine Do not saith he this folly Jud. 19.23 and so again cap. 20.6 10. folly in Israel Thus Thamar saith to her Brother Amon 2 Sam. 12.13 No such thing ought to be done in Israel do not this folly and vers 13. Thou shalt be as one of the fools in Israel Obj. But folly seems to be pitied Sol. This folly is Wickedness as the same word signifieth both Josh 7.15 Margin And the man in Gibeah said first do not so wickedly Judg. 19.23 do not this folly this folly is wickedness yea a great wickedness Gen. 39.8 9. As all words sound the abomination of this sin so the last the greatest as in the thunder crack the last is commonly the most horrible and fluctus Decumanus is observed to be the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as it is a great wickedness so it hath a proportionable punishment If my heart hath been deceived by a woman
with righteousness shall he judge the poor and argue or reprove with equity for the meek of the earth that he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and 54.17 Every tongue that shall rise against thee in judgement thou shalt condemn Psal 98.9 For he cometh he cometh to judge the earth with righteousness shall he judge the world and the people with equity Where we have an Article of the Christian Faith but no ground or footstep for any bodily presence of Christ 2. We know neither the day nor the hour when the Son of man cometh this testimony we have often in the Evangelists Matth. 24. Luk. 12. Mark 13. Revel 3. and 16. The Reason is alledged by the Lord himself Act. 1. Because the Father hath put the times and seasons in his own power Matth. 24. of the day and hour knoweth no man no not the Angels but the Father only For since there is a place and time for mercy toward penitent sinners as the sentence and punishment due to their sin may be reversed so may the time of the judgment be reversed also and so be kept secret and hidden from us Yea the reason also may be from the iniquity of foolish and wicked men that they may be surprized and taken in their own wickedness as the Lord himself gives warning Luk. 12.39 This know that if the good man of the house had known what hour the thief would come he would have watched and not have suffered his house to have been broken through So Luk. 17.26 30. As in the days of Noah and Lot so shall the coming of the Son of man be they eat they drank they married and gave in marriage until the time c. that Noah entred into the Ark c. Nor is there here any ground of just complaint that wicked men are surprised so uncertainly since all have been warned timely to be prepared Yea Reason may be given of this in regard of all men for were a set and certain time reveiled when the Son of Man would come preparation would be deferred until that time And therefore since the day and hour is left by divine Wisdom indefinite and undetermined that so we may be ready not only when the judge shall come but always according to that 1 Joh. 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and what it is to abide in him we may see in the 6. Verse of that Chap. He that faith he abideth in him ought himself also to walk as he walked This may silence that presumptuous Spirit of Opinion that notwithstanding this assertion of our Lord will yet positively define a day and an hour when the Son of Man shall come proud spirits the Prophet tells us that secret things belong to the Lord our God but these intrude into Gods secrets and will have all things belong to them Hence may be reproved those who watch and keep a strict guard against all outward force but mean time lie exposed to the assaults of all enemies within O what fears what careful thoughts what searchings there have been what vigilancy and watchfulness to prevent and hinder all plots and designs of men contrarily affected But as for the Adversary the Devil his main design goes on still in mens hearts uninterrupted in Envy malice Bitterness Hatred Revenge c. these enemies against which the main watch ought to be kept every man cherishes in his own heart these enemies of the Soul as David calls them they live and are mighty and these are they which make the times perillous 2 Tim. 3.1 while Israel provided against Jericho and Ai they mistrusted not nor observed Achan the cause of trembling and gnashing of teeth as Achan signifies The 1. Reason of our Invitation or Exhortation to Watching may be from the Authority of the Captain of our Salvation it is his word of Command I say unto all Watch the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Etymologist brings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up from sickness as Jam. 5.15 at the prayer of faith the Lord will raise up the sick also from the dead 2 Cor. 4.14 Knowing also that he which raised up the Lord Jesus shall raise us also by Jesus and to stand up as a Watchman is called in the Latin Vigilo which is either from vigeo or vi agere to act with all ones strength or might as he who is raised from the spiritual Malady of Sin or death he acts vigorously and performs the works of righteousness according to what the Apostle exhorts 1 Cor. 15. awake to righteousness and sin not the Metaphor is taken from military affairs and their night-watches 't is reported of the Romans that they had in their Army those which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lay outmost and did agmen claudere kept the guard and watch for the whole army 2. Reason may be considered in regard of the Objects watching implies such a strenuous acting which may invite us to enquire about what objects it is to be imployed and that either for the keeping increasing and obtaining of good or for preventing of evil or mischief 1. For the keeping and obtaining of good Ezra 8.29 Watch ye and keep them until ye weigh them before the chief priests and Revel 16.15 Behold I come as a thief blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 2. The evil to be prevented by watching is two fold either irrepens or incidens as the Civilian distinguishes them which answer to two other in our Law an Inconvenience or a Mischief 1. The Inconvenience creeps and steals upon us as a thief in the night and to such a one the Lord likens himself at his coming 2. Or else the Evil is incident as the Apostle speaks of that wrath which fell upon the Jews to the utmost 1 Thess 2.16 our watching ought to be in regard of both these Note hence the common Profession of all believers in Christ they ought to watch it 's their common duty to watch what I say unto you I say unto all watch The Christian Life is no state of Security as they say of the Civil Law Lex non est scripta oscitantibus sed vigilantibus so it may be said of the Divine Law and the voyce of the Gospel is Watch and pray these duties imply peril and fear not security and ease 3. Because we know neither the day nor the hour when the Son of man cometh therefore we ought to watch Because we know no certain time therefore we ought to watch at all times or if there be any more special time prescribed then to watch Our Lord tells us of two special times Luke 12.37 38. and 4 special times Mark
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
and the Vulg. Latin Castellio and Erasmus have reâ—ixit and the ancientest English Manuscript that I believe is extant turns the Text thus When the Commandment was comen sin lived again which may be understood according to the mans knowledge of it Jerem. 31. according to the power and strength of sin 1 Cor. 15. Sin therefore is said to revive when having been dead as it were she now puts forth her strength and sheweth her self to be alive but how upon the coming of the Commandment doth sin revive Not as if the Commandment caused the life of sin and so positively quickened it and enlivened it as a cause of it for the Law is the greatest enemy of sin and most contrary to it and in all things opposeth it and tends to the destruction of it but as by Antiperistasis one contrary is by another intends and strengthens another as in the summer time while the weather is hot the heat of the fire doth not put forth it self but when the cold winter comes then the heat encreaseth so while we live without the check and correction of the Law sin puts not forth it self in its strength but when the Law comes which is contrary to the sin as cold to heat then the heat of concupiscence discovers it self The fire lies hid and raked up in the ashes and appears not but if you cast water on it then it discovers it contrary nature And as contrary is the Law to sin as water is to the fire and though it lie hid while the man lives without the Law yet when the Law comes then sin shews it self then iniquity burns like a fire as the Prophet speaks The Lion when he walks as also the Cat which resembles him he puts not forth his talents but when a prey appears The reason in regard of Satan all his goods are in peace Luk. 11.21 till the Law come to disturb his possession and then he perceives that his kingdom in the man is toward an end and that he hath but a short time Revel 12.12 which is not to be understood only of some certain time of the Church though so it be very true but in respect of every man it 's when he rules and the Law comes therefore he bestirs himself the more his free-hold the mans mind heart and will is called into question and therefore so he deals with us as we with him Mar. 9.17 20. He cast down him that was possessed and some said he was dead In regard of his Serpentine subtilty for whereas the Law consists most what of prohibitions forbidding such and such acts to be done Thou shalt not steal commit adultery covet c. The subtle spirit in the man suggests unto him a suspicion it is not for any evil in the act forbidden but rather surely it must be some notable good pleasure profit or credit in the doing that act which is prohibited otherwise it would not be forbidden him and that it is not love but envy in the Law-giver which made him forbid the act unto him As for example in positive Lawes if men of mean rank and quality being forbidden to play at Cards or Tables which others of greater rank might do should suspect that it is not for any evil in the Game but rather there might be some singular pleasure in them which therefore the great men envied them and would keep proper to themselves Such a suspicion as this was conceived by the Mother of all Living and is inherited by her Apostate Children who live without the Law The Serpent deceives us also by his subtilty and makes us suspect that the Law-giver inhibits us the eating of the forbidden fruit meerly out of envy lest our eyes should be opened and we should be as Gods knowing good and evil and so we should be too wise and therefore maugre all prohibitions we will taste of the forbidden fruit though it cost us a Fall as it cost them 2. In regard of this false assumed freedom for the man that lives without the Law is impatient of any curb or check from a Law but conceits that the most equal and just laws of God infringe the liberty of the Subject and this is the condition of our first birth we are born as the wild Asses Colt saith Zophar Job 11.12 and we can by no means endure to be tyed by the bonds of the Law but when they are laid upon us then we will not be bound See Notes in Psal 94.12 3. In regard of the Law which howsoever weak and impotent and not able to expel sin yet an enemy it is unto the sin and though not able altogether to rout it yet it can discover it trouble it and tye it provoke it and stir it up like a weak purger c. As it is said that the children of Israel could not drive out the inhabitants of the Land which were too strong for them Josh 13. Observ 1. Observe here how the Scripture warily distinguisheth between a true cause properly so called and an occasion the Commandment coming is not a cause that sin revives but an occasion only for if we look at it as a cause being directly adverse and contrary to sin it would rather kill the sin then quicken it and give life unto it and therefore the Apostle saith not That the Commandment coming gives life or quickens the sin but upon the coming or appearing of the Commandment sin revived This distinction is of great consequence and for want of observing it we are subject to run into manifold and great errours for oftentimes it comes to pass that the Lord puts an occasion into our hands which for want of right distinction we take for a cause Thus the King of Babylon's Present was the occasion not the cause of Ezechiah's Fall 2 King 20.12 Deut. 13.1 2 3. The Prophet perswades to other Gods and this he doth by giving a sign and this sign comes to pass is not here then a fair occasion of following of other Gods No saith the Lord for the Lord your God tryeth you c. For this end the Lord left of the Canaanites to prove the children of Israel Judg. 2.22 whether they would continue in the ways of the Lord and walk therein as their fathers had yea or no and Judg. 3.1 5. Did this concern them only or us also Surely these things were written for our Examples which yet we understand not aright but mistake these as if they were a cause which indeed are only an occasion for what is more ordinary than to say that the reliques of sin which are the Nations remaining in our Land are left to humble us The Lord saith otherwise as that they were left as occcasions thereby to prove Israel whether they will keep the way of the Lord to walk therein as their Fathers did or not They were left there to prove Israel by them That the children of Israel might know and teach them war Judg. 3.1 2. For though the
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
Rom. 2.29 3. The Israel of God walks according to the rule of Obedience Gal. 6.16 Mich. 5.3.4 The Israelite indeed is without guile John 1.47 One of a pure heart Psalm 73.1 5. The true Hebrews they are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Irati angry with themselves for continuing so long in sin 2 Cor. 7.11 Angry and sin not i. e. that they may not sin Ephes 4.26 2. Pregnantes such as have received Christ in their wombs and are with child by the Holy Ghost Gal. 4.19 3. Transeuntes such as are in their passage from sin to righteousness and from death to life from the Letter to the Spirit Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Philo understands who passed out of the state of sin and corruption into the Divine nature 2 Pet. 1. over Euphrates out of Vr of the Chaldees The first collation or comparison is between the diverse manner of dispensing the Law or Old Testament and the Gospel or the New Testament and the main thing here set forth is the excellency of the Gospel or New Testament above the Law or Old Testament which is proved by Gods transcendent and more excellent way and manner of dispensing and delivering the Gospel to us namely by his own Son the great Prophet whereas he delivered the Old Testament per Prophetas minores by the Prophets which were but men so that the collation consists in the comparison of the persons by whom God spake the first collation is in the first and part of the second Verse Now because those that differ have first somewhat wherein they agree let us first consider the agreement and that which was one and the same both in the Old and New Testament And secondly what was different or opposite In this they both agree that God spake in both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle speaks to the Hebrews as of a person or thing well known GOD. Observ 1. It was well known to the Hebrews that there is a GOD though there were many Atheists among the Heathen some through the admiration of nature as they call it and such an one was Junius as he confesseth in his life and some by sinning against the light of nature did industriously labour to deface that indelible character and impression of God written in their own consciences such an Atheist was Caligula and others Although some among them have rather been reputed Atheists by Atheistical men though truly such as Socrates is traduced for an Atheist such happily were Diogenes Milesus Theodorus Cyrenensis by the Athenians yet among the Jews I remember not that I have read of any open Atheist who denyed the Deity as for that which we read Psalm 14.1 The fool c. is to be understood of the exclusion of Gods Regency and Kingdom out of the heart according to that 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them it is not meant of an Atheistical denyal of the Godhead the Hebrews had a legal Faith whereby they believed there was a God Hehr. 11.6 which indeed is the first principle of Religion He that cometh unto God must believe that HE IS Obs 2. To the godly and believing Hebrews God was not only known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a God or that God is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who and what manner of person or thing or being God is And that not only by his lively Oracles and miraculous effects but also by his spiritual revelation and manifestation of himself unto and in such Psalm 76.1 God is well known in Judah his name is great in Israel the like 48.3 and therefore he calls them to witness Ye Esay 43.12 are my witnesses saith the Lord that I am God Obs 3. To the true Israelites and Hebrews there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 43. and for this truth he appeals to them as witnesses Verses 9.10 Ye are my witnesses before me there was no God formed neither shall there after me and therefore 44.8 he forbids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Gods i. e. After-Gods Deut. 6.4 Hear O Israel Jehovah our God Jehovah is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macrobius said the Name of the Syrians he meant the Jews God was Achad i. e. One where it is very observable the last letter of the first word and of the last word are extraordinary great to cause diligent heed and attention as being one of the four Paragraphs wrote upon the Philacteries and fastened to their door posts and read in their houses twice every day and the Great Commandment Num. 22. 2. Whereas God is the Subject or Argument where with the Apostle begins yea continues and ends this Epistle Observe first the eminency of Divinity above all Doctrines Arts and Sciences some of them single out for themselves one creature and some another Cosmography the largest of all hath but the world one world whereas Divinity tells us of more worlds which we must believe God made Heb. 11. Metaphysicks have the Angels I know not how properly for their object but Theology hath all these and more God and all his works yea his invisible spiritual and Heavenly works for its Theam and Subject with what heed and reverence then should this Science the word of God be read and heard Observe secondly the happiness of Gods Ministers if they make a right use of it who have more ocasion to think speak and write of GOD than others have to speak of him to him and from him It is their Trade and Profession to be conversant in Gods Nature Ways and works What an heavy condemnation then shall such Ministers bear who having so manifold occasions to remember their GOD yet forget to serve and honour him That which one saith of a wicked Magistrate is more true of a wicked Minister he doth Multum Dei prostituere Diabolo A third thing hence to be observed is that holy Writers and Speakers of God and his works need no other Exordium or Preface to stirr up attention than only to name God himself as Paul here doth so did the Prophets of old Verbum Dei made way for due attention to their discourses yea Eglon though a stranger to the God of Israel yet hearing Ehud say I have a message to thee from God he arose from his throne Judges 3.20 Thirdly Whereas God is one and the same Speaker both in the Old and New Testament observe they had both one Author and efficient cause and though otherwise they have their differences yet in uno eodemque authore conveniunt and therefore neither is to be rejected but both to be embraced as two Sisters and two lovely Daughters of one only Heavenly The contrary Doctrine was the Heresie of the Manichees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. lib. 2. Tom. 2. But as that Father teacheth they have excellent concord and
13. We must not be wise above the Law In odiosis in things odious as punishments the Letter is not to be exceeded but benignius interpretandum favores sunt ampliandi we find not any mention made at all of Father and Mother in that Law There is the same Relation brought in between God and the Church through Faith in Jesus Christ for ye are all the Children of God by Faith in Christ Jesus Gal. 3. Hence it is that the same Scripture that is spoken of Christ Jesus the Son of God is spoken also of the Church and Congregation of Believers Matth. 2.15 After the death of Herod the Lord admonished Joseph to come out of Aegypt and bring the Child Jesus thence That it might be fulfilled which was spoken by the Prophet Out of Aegypt have I called my Son This is taken out of Hosea 11.1 When Israel was a Child I loved him and called my Son out of Aegypt My Son i. e. Israel for so he commands Moses to speak to Pharaoh Exod. 4.22 23. where it is observable that the punishment which the Lord first threatens he last executes Thus the Lord speaks to Jacob or Israel Isai 43.1 I have Created thee I have formed thee thou art mine and Isai 45.11 because he that sanctifieth and they that are sanctified are all of one for this cause he is not ashamed to call them brethren Hebr. 2.11 If the Sons of God then none of our own 1 Cor. 6. ult and 7. The woman hath not power over her own body c. Is not he thy Father that begat thee Deut. 32. The Noble descent of Gods Children If we be his Sons then we interpret all what he doth good just wisely done The Father lops goodly trees he brings in grapes and bids his servants tread them this is Patris Imperium See Luk. 2.49 Here is a promise of Bonum Officii as Psal 81.9 Mich. 5.8.13 these seem to be threats but they are promises The Gospel Matth. 1. Isa 58.13 14. Check thy desires in these and thou shalt delight in the other These are all empty Contemplations unless they be brought home and centred in our selves The God and Father of our Lord Jesus Christ is the God and Father of us all by Adoption of Grace through Faith in Jesus Christ and we are all the Sons and Daughters of the Lord Almighty Exhort To demean and carry our selves worthy of our Father Adoption is not known in our Laws nor in use in this Kingdom but was frequent in the Roman Common-wealth in force here by the Civil Lawes in which our Apostle was very well seen According to it the Adopted Children were most observant of their Father by Adoption and Grace ingratiated themselves put on as much as they could the persons of their Fathers took their names upon them So observant was Augustus of Julius Caesar Tiberius of Augustus c. by whose bounty they obtained inheritance So observant ought we to be of our Adopting Father Estote imitatores Dei ut filii charissimi Eph. 5.1 See by what wayes the Saints of old became the Sons of God if ye call him Father who without respect of person c. in fear now love casts out this fear Jus reverentiale remitti non potest As obedient children not fashioning your selves unto your former lusts of your ignorance 1 Pet. 1.14 2 Cor. 6.14 Rom. 1.4 Rom. 8.14 led by his spirit Rev. 21.7 Phil. 2. Genuine Children will not endure their Father to be dishonoured they imitate their Father Ephes 5.1 God the Father judgeth all men without respect of persons Amos 9.7 Are ye not as the Children of the Aethiopians to me e. If the Lord said so to his own people the Jews might he not say so to us presume not of the means he now affords he can take them away and Surrogate and Adopt the Turks and Jews There is one at this day surely an extraordinary man who hath written to the Jews and Turks That by reason of the Christians Life unworthy of the Gospel the Lord is taking them to be his people We are too apt to pretend and alledge infirmities and weaknesses yet to lay hold on promises the Lord therefore in these words requires a Duty and makes a Promise both in one as Psal 81.1 Mich. 5.13 NOTES AND OBSERVATIONS UPON HEBREWS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him THese words are the third Allegation or Proof of the Apostles Conclusion vers 4. whereby both parts of the conclusion are proved Christ's transcendent Superiority and the Angels due subordination and inferiority out of one and the same Scripture Psal 97.7 This third Quotation is to the like effect with the two former Observ 1. The Scriptures which speak of Christ's Dignity and Excellency are not few search the Scriptures Joh. 5.39 Observ 2. It is safe lawful necessary and by the Apostles own practice warrantable to make full and clear proof of the things which we teach and affirm concerning Christ No Divinity ought to be taken upon trust much less that which is taught concerning the person of our Saviour or the only true way of salvation which is our Apostles main scope in this Epistle Observ 3. That we should not affirm any thing concerning God Christ and the Holy Ghost by tradition from men but only such as we inwardly know by Divine Illumination and confirm by clear Testimony of Scripture Observ 4. Whereas Paul a man not unread or unlearned cites nothing but the Scriptures quotes none of the Heathen Poets or Philosophers no not any of the Rabbins or Hebrew Fathers in matters of Faith and fundamentals of Salvation We ought to produce better Testimony and Authority than the writings and sayings of men be they Humane or Ecclesiastical writers therefore the Papists do God and us yea themselves great wrong to obtrude Articles of Faith upon us by Humane Authority without Divine The third Allegation is extant word for word in the LXX Deut. 32.43 but it hath neither the Original Hebrew nor Vulgar Latin to confirm it though diverse of the Fathers see LXX Editionem the more unquestionable Authority is Psal 97.7 though there the Angels are spoken unto here they are spoken of The Psalm is to be understood of Christ In this judgement agree both Jews and Christians Ancient and Modern but whether of his coming in the flesh or coming to judgement here they differ In the words are these two points 1. God the Father brought or brings or shall bring his first begotten Son into the world 2. When he so brings him he commands all the Angels of God to worship him 1. God the Father brought c. For the clearing of this we must enquire 1. What world is here meant and 2. How the Father brought the Son into the world 1. What world are there any more than one We believe
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
Lord be no cause of evil yet he ministers occasion of doing evil He exposed his own Son to the power of darkness yet he who betrayed him had the greater sin and the greater punishment it had been better he had never been born This is the more to be heeded because some think that when providence offers an occasion to do otherwise than the Law commands we may embrace the occasion though contrary to the Law of God Davids men were of this mind 1 Sam. 24. When David had Saul at a great advantage his men said to him Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thine hand that thou mayst do to him as shall seem good unto thee And by this they stirred up David â—o kill Saul Yea Saul himself was of the same mind vers 18.19 But did David himself embrace this occasion which God put into his hand No David did not examine the Will of the Lord by the providence which he put into his hand but by the commandment of God which forbad him to stretch forth his hand against the Lord 's Anointed And therefore I shall propound this necessary Rule to your consideration whereof we shall have manifold use in this life especially in these times Examine not the Commandment of God by the providence and occasion put into in thine hand but examine the providence and occasion put into thine hands by the Commandment of God and act thou accordingly Observ 2. Observe it is no good Argument that sin is mortified in us and that we live as we ought the Christian life because the motions of sin appears not in us Sin may be asleep and not dead or like one in Lipothymia in a swoon When the commandment comes then 't will discover its self that it was not dead but only in a dead sleep like the Snake in the Fable benumb'd with cold but gathered heat from the fire so doth the sin which seems dead but when the fiery law cometh it revives like the water that appears clear till it be stirred and then it discovers it self all mudd at the bottom As the wakening of a sleepy dog As the stirring of a Wasps nest They are quiet enough till they be moved Observ 3. See the truth of that which the Psalmist tells us Psal 143.2 That in the sight of the Lord no man living can be justified which our Apostle expounding Rom. 3.20 saith by the deeds of the law there shall no flesh be justified in Gods sight which he repeats Gal. 2.16 where the Emphasis is to be set not only upon the sight of God because no man can be justified in his sight but also upon no man living which is not to be understood as we do in in our common speech when we would express our selves more vehemently we say No man living but in such a sence as our Apostle useth it in this Chap. 7. vers 1.2 The law hath dominion over the man so long as he liveth c. Ainsw in Levit. 13.13 14 15. Thus no man living that is while the man lives and God and Christ lives not in the man its impossible that any man living should be justified But when God lives in the man when Christ lives in the man then he justifieth the man It is God that justifieth Rom. 8.33 And therefore what the Psalmist saith no man living the Apostle turns no flesh no carnal no earthly man it is impossible that any living man that any flesh should be justified by the works of the Law Observ 4. Learn then from hence the absolute necessity of a strong mighty and powerful Saviour The Law discovers the sin but it cannot take it away yea sin revives by the coming of the Law and is made more powerful more violent than before it was As when Moses and Aaron came to Pharaoh with a message from God about the deliverance of the people Pharaoh laid a greater and a more unreasonable heavy task upon them Exod. 5.20 So deals the spiritual Pharaoh when the Law-giver sends his Law unto us he lays load upon us such as no man living is able to bear And therefore the Lord he graciously promiseth to his people oppressed in the Spiritual Egypt Revel 11. That when they cry unto the Lord because of the oppressors he shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a Saviour and a great one Esay 19.20 The words are a Saviour and a Prince So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and so Christ is called Act. 5.31 A prince and a Saviour whom God hath exalted with his right hand to give repentance to Israel and remission of sins And by him all that believe are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all things what things are they The most Ancient English Manuscript hath it from all those sins from which we could not be justified by the Law of Moses Act. 13.39 When the sin is now by the force of the Law spread abroad in the man and become exceeding sinful like a leprosie then the high Priest Jesus Christ he cleanseth the Leper Levit. 13.12 13. we turn it he shall pronounce him clean The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mundificabit he shall make him clean as Arias Montanus turns it well But on the contrary vers 14.15 if he see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. living flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall make him unclean not pronounce him only If we would judge our selves we should not be judged of the Lord. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But if there be any living flesh any flesh that would live by the law the Lord makes that unclean he stains the pride of all glory because by the works of the law no man living no flesh can be justified But here the poor disconsolate soul complains I was alive without the law once I found nothing amiss in my self no regreeting no remorse of conscience But now when I see a better a greater light I find my self in a greater darkness the motions of sin were quiet before now the Law comes they are stirred up in me violently As he who in a fight reeceives many a wound yet then feels them not nor thinks himself to be wounded at all till he cools and then he feels them In the pursuing of the heat of our concupiscence we receive many a fiery dart of the Devil which yet as then we perceive not but afterwards in cool blood I was whole and sound once but now I find wounds and bruises and putrifying sores mine iniquities are gone over mine head and are an heavy burden too heavy for me to bear my wounds stink and are corrupt through my foolishness and there is no soundness in my flesh wretched man that I am Till now indeed thou wert a wretched man thou livest frolickly without curb without