grace saith he is sufficient for thee vers 8. And what was that thorn in the flesh that messenger of Satan Calvin resolves it well omne tentationis genus so that the grace of the Lord Jesus Christ is sufficient against all kind of temptation Eph. 1.19 Observ 5. Hence it follows that our spiritual enemies are not overcome to our hand here is mention of temptation from them and succour and help against them and Christ said to be able to succour those who are tempted by them But hath not Christ subdued the world and doth he not say be of good cheer I have overcome the world Joh. 16. He saith not be of good cheer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidite be of good courage be bold and confident I have overcome the world so be ye bold and couragious and ye also shall overcome the world As Josuah having subdued the five Kings he bids the Captains to set their feet upon their necks Jos 10.24 25. And whereas he saith Heb. 10.12 But this man after he had offered one sacrifice for ever sate down on the right hand of God He adds vers 13. from henceforth expecting till his enemies be made his foot-stool Repreh Hence we may justly blame the sluggish and lazy disposition of many who hear and know that the Lord Jesus is able to help and succour them when they are tempted yet are wanting to themselves like that Carter whose Wain was in a slow and he lay still and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Hercules help me c. The news that there were golden Mines in Spain drew all Europe thither saith the Historian We read and hear that ther is gold in Havilah and that the gold in that land is good Gen. 2.11 12. What is Havilah but the inspeaking word that man of sorrows and acquainted with grief Esay 53. so Havilah signifieth dolores loquens annuntians illi In that Havilah there is gold and the gold of that land is good The gold is the Deity the Divine Nature of Christ as the Spouse speaks of him that his head is as the fine gold Cant. 5.11 and the head of Christ is God saith the Apostle 1 Cor. 11. This is clearly declared unto us and manifestly known That God is in Christ reconciling the world to himself 2 Cor. 5. That Christ by his dolours and sufferings and experience of manifold temptations is able to succour those who are tempted yet who runs to him for succour who crys to him for help against temptation it 's too evident that most men love the sin rather than the righteousness and delight rather to yield unto temptation than desire and cry for help against temptations yea rather rush into it than run unto Christ for help against it Christ is able to succour those that are tempted but they that are tempted are not willing to be succoured by Christ Accom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point all is already opened except only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in that which may be diversly understood for particles though very small yet are of great force as the Apostle shews by comparing the bit in the horses mouth the helm of a ship and a spark of fire to the tongue such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for we may understand it either thus 1. In that humane Nature wherein he suffered being tempted he is able c. Or 2. By that experience he had in his suffering being tempted he is able c. Both these have their Ancient Authors warranting them and both are good and one may help to explain the other The former of these the Apostle verifieth where he saith That the weakness of God according to which the Lord Jesus suffered tempation and death even that weakness is stronger than men 1 Cor. 1.25 according to which he is able to succour those who are tempted yea whereas Christ was in the flesh fearing sad and in an agony by that means his Disciples who were tempted went away from the presence of the council rejoycing Acts 5.41 2. According to the other sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers as it 's wont to do to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is an Hebraism so that the Phrase is as much as to say By what he hath suffered being tempted he is able c. Our Apostle hath a like expression Heb. 5.8 He learned obedience by the things that he suffered so here from experience of what he suffered he became able to commiserate pity and help those who are tempted The Reason why our Lord Jesus is enabled by that he hath suffered to succour those who are tempted will appear partly from his own experience of like evils Haud ignara mali miseris succurrere disco Partly from consideration of those who are tempted because miserable and his members for his sake alone they are tempted See Notes on Matth. 8. Consol Alas saith the poor soul I have waited long and prayed often and yet I am not delivered from the temptation it 's possible but how long hath the Lord waited upon thee The Lord heard not Paul though he prayed thrice but he told him His Grace was sufficient for him But alas I suffer the temptation and find no help against it To be tempted is not sin Hast thou found no help What then hath kept thee from yielding to the temptation Exhort 1. As Christ from experience of his temptations is able and ready to help those who are tempted even so let us pity others 2 Cor. 2.10 11. Exhort 2. Hear the counsel of the wise man Ecclus. 2 1-11 Let not the Saviour be propounded in vain he is able to succour and willing and knows how to deliver all this is to stirr up our will faith hope patience to move us to cry unto him for help It is the advice of one of the ancients Festinè est resistendum tentationi in corde nascenti Resist the temptation early while it is now about to be born in thy heart smother it in the birth for statim roboratur it will presently grow strong saith Gregory true it is the heart is weak Ezek. 16.30 but how strong is the Lord Jesus he is the strength of thy heart Psalm 73.26 Margin the rock Thou needest not go far to seek thy help he is in thy mouth and in thy heart Rom. 10. Psalm 80.13 15. The young brats of Babel are born in the heart and the living word Christ the rock is in thy heart the Psalmist pronounceth him blessed and no doubt he is who takes those brats and dasheth them against the Rock Christ the word Psalm 137. ult is singular and is to be understood of Christ the Rock as the Apostle calls him 1 Cor. 10. Since we have not an High Priest that cannot be touched c. Heb. 4.15 16. Therefore Jude commends us to him that is able to keep us from falling NOTES AND OBSERVATIONS UPON HEBREWS III. 1. 〈◊〉 〈◊〉 〈◊〉
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
But the Belief also was preached even then as Numb 14. And therefore the truth of God was revealed from faith to faith and urged under the obedience of faith and there remained a preaching of truth under the obedience of Charity which also was revealed under the Law I will shew mercy to thousands of them that love me and keep my Commandments And the Apostle exhorts us to purifie our minds under the obedience of Charity sub obedientia Charitatis 1 Pet. 1. Obser 6. Hence it 's evident that there are degrees of Sins It 's a less sin to be angry with our Brother without a just cause than to break out into reproach and to say unto him Racha And yet a greater sin it is to break out into greater reproach and to say unto our Brother Thou fool To be angry with our Brother unadvisedly undeservedly it 's a sin but it 's the first degree of sin if the Passion be so unruly that it will not endure a check but breaks out into evil words diminishing and detracting from the good name of our Brother it 's an addition and a farther degree of the sin and now the passion is become so strong if therefore it breaks out into such reproach as puts our brother by our testimony into a state of damnation there is the third degree of sin but the greatest of all these is the completing of the murder by the outward Act. Obser 7. As there are degrees of sin as we have heard so are there degrees of penalty and punishment for sin Wrath exposeth us to the Judgment Racha makes us liable to the Council Fool brings us into the danger of Hell Fire But wilful murder casts the murderer into the Lake Exhortation Let us lay the Axe to the Root of the Tree even wrath that root of bitterness which bringeth forth all this bitter fruit The Psalmist exhorts us Psal 37.8 Cease from anger and forsake wrath fret not thy self in any wise 1. As it stirs up a man to say to his brother Thou fool so it proves him that saith so to be a fool for Eccles 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools 2. And here it is heavy the fool cannot bear it for the Stone is heavy and Sand is weighty but a fools wrath is heavier than them both He cannot bear it it 's too heavy for him and therefore the fool presently declares his anger a fool's wrath is presently known Prov. 12.16 3. And it is the most pernitious to him that hath it for envy and wrath shorten the life Ecclus 30.24 Wrath killeth the foolish man 4. It breaks forth into strife and contention it begets it and nourisheth it for as coals to burning coals and wood to the fire so a wrathful man stirreth up strife Prov. 26.21 5. And from words to blows wounds and death see Onomasticks on the word Rebla B. 6. The Commandment of God is gone out against it Ephes 4.31 Let all bitterness and wrath and anger and clamour be put away from you c. Col. 3.8 7. A cruel Angel is sent out against it even Abaddon the Angel of the bottomless pit Obser 8. Take notice hence how Christ reforms his Church He begins with the heart and affections with wrath He that is angry with his brother c. How commonly do Christians reform the Christian Church Their first and main business is to take care that the outward ordinances be purely administred that the Word be preached often that the Canonical Scriptures be duly read Psalms sung Prayer made publickly privately in a word all outward Sanctimony all palpable and visible and audible service of God be duly observed And are not all these good duties They are no doubt And God forbid that I should go about to blame them or whatsoever duty Christ hath instituted in his Church Mean time this is not a Reformation like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter c. Matth. 23.25 26. They thought themselves not guilty of breaking the Sixth Commandment when they did not shed their Neighbours bloud Our Lord begins with the Reformation of the heart and affections there The Pharisees and too many Christians the Pharisees of our time begin their Reformation at the wrong end in those before named and other such like outward duties which indeed may be performed as speciously even by a wicked man as by the best of Christs Disciples Our Lord teacheth us to place our Reformation in such actions as wicked men cannot imitate and remain such in the mortifying of our earthly members suppressing our wrath our envy our malice and hatred Now all these are accounted infirmities and men may and do live in them and say they can do no otherwise while they live here And they are accounted very good Christians if they observe the Ordinances if they hear much and often men in reputation for zeal especially if they joyn themselves to a Congregation then they may be wrathful and envious and malicious c. O Beloved Of what validity of what value are all these pure outward Ordinances be they never so pure if mean time the heart and Conscience be unclean and impure What are they all but plaistering and daubing of a rotten wall What else but skinning of a festered wound Thou Hypocrite saith our Lord cleanse first that which is within A reverend and pious man being chosen a Preacher at one of the Inns of Court some of the Pharisees resorted to him and congratulated his choice to that place because he would cause the young Gentlemen there to cut their long hair The Preacher answered them that that was the least part of his business if he could but perswade them to cut off their affections to mortifie their lusts c. they would of themselves cut off their long hair Obser 9. As there is a spiritual progress for good unto all the obedient Disciples of Jesus Christ so is there also a spiritual progress for evil to all the disobedient and ungodly 1. The Law of the Father points unto Christ and those who have learned of the Father they come unto him The Son also commends his Disciples to the Spirit to whom he promiseth another Comforter 2. There is also a spiritual progress for evil to the disobedient The Father judgeth no man but hath committed all Judgment unto the Son The Son tells us that the Spirit shall come and convince the World of Judgment John 16. These three were figured by Saul David and Solomon Saul a Figure of the Law required much but could effect little was troublesome to all but was troubled by Goliah and the Philistins and at length slain by them David represents Christ in the flesh David slew Goliah and conquered the Philistins Rom. 8. Hebr. 2.14 Yet David saith that the Sons of Serviah were too strong for him Such as David could not subdue
a man apprehend himself confined to one City yea to one Countrey 2. What present all horrible noisome accidents as nastines most offensive from man to man most infamous most chargeable to the purse as for company the worst of men and such only as are fit for such a place by all which we may make some conjecture of the infernal prison or the hell of the damned poena damni sensus want of all accommodations the rich man had not one drop of water To see Abraham Isaac and Jacob in the Kingdom of Heaven and themselves shut out To let us know that this prison is not only literally to be understood outward prisons are not punishments saith the Lawyer but in order to them nor doth either Civil or Municipal Law allow any punishment to be inflicted on the debtor beside imprisonment But the spiritual prison which is hell it self hath all torments The Lord delivered him to the Tormenter till he should pay his debts Matth. 18.38 But some by this prison understand Purgatory and prove it by the authority of the Ancient Fathers Surely not St. Austin nor St. Hierom nor St. Cyprian though alledged for that purpose by some The former Fathers expresly understand this place of hell it self But why must it be understood of Purgatory Because it is said Thou shalt not depart hence untill thou hast paid the utmost farthing The utmost farthing therefore must be paid and then thou shalt depart thence but the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn till or untill doth not imply this for howsoever Supponit antecedens tamen non semper infert consequens The Ancients give some instances of this as Psal 110. until I make thine enemies thy foot-stool until doth not imply that he should not sit on God's right hand afterward And where it is said of Michol that she had no child until the day of her death surely she had none afterward But whereas Purgatory is supposed to be found out for the purging of less or venial sins whereas he who will not be reconciled to his adversary whether a person or the Law he dieth without charity and therefore according to their Doctrine of Purgatory such a one cannot be said to be in Purgatory but in Hell it self because want of Charity is not according to them a venial but a mortal sin Doubt This seems to be unreasonable to compel men to pay debts which they have no ability to pay yea to be tormented till they pay The Turks seem more reasonable than thus who they say put none in prison for debt when they have nothing to pay This therefore should seem to be as unreasonable as a violent detention I Answer it is indeed unreasonable and it is but reasonable that it should be unreasonable Thou didst voluntarily depart from the reasonable service of thy God and therefore it is just to leave thee to the unreasonable service of the Devil Thou wert before in Eutopia in a Kingdom of Reason and Justice now the Just Judge hath delivered thee to the Officer who hath cast thee into his Atopia his Kingdom of unreasonableness 2 Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou lived'st unreasonably among men now thou art in the Devil's power hee 'l match thee Doubt How then do we read that the Lord delivers even out of the pit wherein there is no water Zach. 9.11 The Messenians had an horrible prison which by an Euphemia they called Thesaurus where Philomena was God hath such a prison-ward where he hath those whom he reserves as his vessels of Wrath he hath also those whom he reserves for vessels of Glory Consider who he is to whom our Lord saith Thou shalt not depart hence It is he who by no means maugre all corrections and chastisements admonitions and instructions and those timely given while he is in the way with the Adversary yet he will by no means come to agreement These have hardned themselves against all they are desperate debtors But there are prisoners of hope Zach. 9.11 12. Obser 1. Note here what great need there is of a strong and mighty Redeemer It is a saying in our Law Nullum tempus occurrit Regi No time lapst hinders the King of his right and it is as true nullus locus nullus status no place no state hinders the Great King the Lord of Hosts from his right and he hath a right even to the lost man 2 Pet. 2. denying the Lord that bought them thy Brother for whom Christ died he died for him that is perished 1 Cor. 6. It is reckoned among the ends of his coming Luke 4.18 What a multitude of Captives there are some in the prison of the Law some in Christ's own prison some in the prison of Satan who want a Mighty Redeemer and the Mighty Redeemer is not wanting unto them who are not wanting to themselves The woman of Sychar a City of Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are wont to say that after a long drought a good shower of rain delivers a multitude of prisoners they understand the corn imprisoned in the earth And when we are conformed unto the death of the Lord Jesus that grain of Wheat fallen into the ground and dead John 12. he bringeth forth much fruit in us No power prevails against him when the Angel comes to fetch Peter out of prison when we are utterly at a loss we cry who shall deliver me Obser 2. See here thy doom who ever thou art who walkest loosly licentiously and lewdly in the broad way The Great Judge hath his prison he straitens thee 'T is true persons of Quality saith the Lawyer they are in liberâ custodiâ they are in free prison But the Judge is without respect of persons The rich man was in hell torments Obser 3. See and wonder how the Noble Off-spring of God Created according to the Image of God in Wisdom Righteousness Holiness and Truth should so far degenerate that for want of Wisdom Righteousness Holiness and Truth though counselled by Divine Wisdom to agree with the Law of God though corrected and instructed by that Law yet should prove so infatuate that for want of Wisdom he should be cast like some unhandsome or loathsome thing out of the way and thrust into an hole and there pine away anâ— perish Obser 4. The prison of the damned is an unalterable and unchangeable condidition they are confirmati in malo Abraham tells the rich man in hell that there is a gulf pight Obs 5. There is a necessity of being conformed to the Lord Jesus Christ as well in suffering â—s in reigning yea first in suffering c. Rom. 8.29 Our Lord saith so to Jerusalem Esay 51.17 with v. 22. Awake awake O Jerusalem which hast drunk at the hand of the Lord the cup of his wrath thou hast drunken the dregs of the cup of trembling and wrung them out yet thus saith thy Lord God even God that pleadeth the cause of his
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
thou the burthen of all this people upon me saith Moses Numb 11.11 18. Who is weak and I am not weak Who is offended and I burn not saith St. Paul 2 Cor 11.29 Repreh Their presumptuous and ambitious conceits who preposterously imagine to themselves Life and Salvation the Kingdom of Christ everlasting Glory without tasting of Christs cup without being baptized into his death without suffering with him This is one of Satans the Grand Deceivers stratagems In malis tollit finem à mediis He told our first Mother Ye shall not die though ye eat In bonis tollit media à fine Our Lords rule and order of obtaining his Kingdom is If ye suffer with him ye shall reign with him Satan perswades men they shall Reign with Christ without suffering with him These are the thieves that climb up into the Kingdom another way by some imagination 2. Our Lord asks whether they are able to drink of his cup and be baptized with his baptism which supposeth that he himself was to drink of a cup and to be baptized with a baptism The Cup notes a portion either of good or evil and here it signifieth our Lords passion as appears Mat. 26.39 And the following part of the Sentence the baptism that I am baptized with imports as much even baptisma sanguinis as is implyed Luk. 12.50 which yet was not extant in Ancient Copies Both these import our Lords sufferings of all kinds both those which are called by Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Hebr. 2.18 Now as these words suppose our Lords drinking of his Cup and baptizing with his baptism so they enforce his Disciples participation of both which our Lord here asks them whether they were able to do Are ye able to drink of the Cup c. The Reason why doth our Lord ask this question The main and principal reason is That order which the God of Order hath set in things by which men must pass The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which it often answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here properly understood but figuratively and so we read sometimes of a Cup which the Disciples and followers of Christ drunk of sometimes of a Cup which the ungodly and wicked the Disciples of Antichrist Sin and Satan drink of both which Cups are sometimes distinguished as 1. Psal 11.6 God rains upon the ungodly snares fire and brimstone this is pars calicis eorum but Psal 16.5 The Lord is the portion of mine inheritance and of my Cup. 2 Sometimes the Cup is the same but Gods people begin to drink of it and ungodly men drink the dregs of it Psal 75.8 In the hand of the Lord there is a Cup and the wine is red The Cup whereof the Believes and followers of Christ drink is the Cup of his Passion or Compassion and suffering with Christ This is the same which is administred in the Holy Sacrament when we profess our suffering with the Lord Jesus and shewing forth his death until he come 1 Cor. 11. This hath the name of a Cup 1. In regard of the measurableness of the passion or suffering with Christ 2. In regard of the inward participation and drinking of it 3. In regard of the effect or operation which it works in those who drink of it as a medicinal potion works the cure of the sick patient Both the Cup and the Baptism suppose the Spirit and Life in good measure in those Believers who drink of it and are baptized with the baptism wherewith Christ is baptized for so we are made to drink into one Spirit which is as fire Mat. 3.11 And the Lord Jesus baptized with the Holy Ghost and with fire This Spirit of Christ is his true blood and life which is shed for many even for all Believers for the remission and cleansing of their sins And this he requires of us that feed of the Living Bread which is the true word and flesh of Christ which was given for us and for many that we become partakers of the good life of the word which is to drink the blood and life and spirit of Jesus Christ and through the deadning and burying of our sinful life to become wholly united and joyned to him in our inward man in a new life and spirit Hence proceed the sufferings of Christ and of those that are Christs even from the life He knew that for envy they had delivered him When the Sun was up the good Seed which began to thrive and grow up was scorched Mat. 13.5 6. i. e. as our Lord interprets it vers 21. If tribulation and persecution ariseth because of the word And they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Luk. 8.15 Obser It is neither in our power by Nature nor in our choice to drink of the Cup which our Lord drinks of That strait and narrow way of mortification and suffering our Lord saith That many shall seek to enter into it and shall not be able Luk. 13.24 It is a gift of God to drink of the Cup which Christ drinks of Phil. 1.29 Vnto you it is given not only to believe but also to suffer Christ drinks of this Cup when he suffers contradiction of sinners against himself when he suffers death it self so he prayed Let this Cup pass by me This Cup of his passion he drinks for the propitiation and atonement of mankind as men take a potion for the serving of their bodies and the arm is let blood Christ is the arm Thus also baptism is understood being another metaphor whereby the same thing is meant The Lord makes tryal of us in our Conversion and turning unto him whether we be fit for the Kingdom of God yea or no He tryes our wills Luk. 9.23 He tryes our power and strength Prov. 17.3 Ecclus. 2.5 Thus Gideon tryed his Soldiers by their drinking water whether they were fit for him yea or no. And the Lord Jesus who is the true Gideon who treads under and breaks and cuts off the iniquity he tryes us by our drinking the Cup of his passion whether we be fit to tread upon Serpents and Scorpions c. The Eagle proves her young ones by looking on the Sun whether they be genuine or not And the Lord he tryes the Eagles which are gathered to the carcass to the Conformity of Christs death to feed on his flesh and drink his blood whether they be able to look on the Sun that 's tribulation and persecution as our Saviour expounds it Mat. 13. v. 6. with v. 21. whether they can drink of his Cup the Cup of his Sufferings whether they can be baptized into his death Consol To the younger Disciples of Christ who think it strange that they should be entertained into Christs School poculo salis 1 Pet. 4.12 Joseph gave order to him that was Overseer of his house That he
dye do not so much fear death as grieve for it saith the Philosopher lib. 2. chap. 5. Fear is either of the evil it self or of him who inflicts the evil as the Malefactor fears not only death and the sentence of death but also the Judge who may give sentence of death upon him Thus the friends of Jesus Christ are forbidden not only to fear death but also to fear those who can kill the body There are three kinds of vitious fear 1. Humane arising from the apprehension of some imminent evil destructive to our nature as loss of health strength limbs or life it self all which we naturally love and therefore as naturally fear the loss of them and therefore for preservation of them we are inclined by corrupt nature to commit evil and omit what is good 2. The second kind of vitious fear is that which we call worldly which proceeds from an apprehension of some imminent evil destructive to our selves and well-being in this evil World as loss of honours favours friendship or other temporal or worldly good for preservation of these we are inclined by corrupt nature to swerve from the way of Righteousness do evil and leave good undone These two evils arise from their special Objects 3. The third proceeds from a servile and base principle in the man whereby he is moved to do what is good for fear of punishment of which more in prosecution of the second part of this Text. The two former kinds are more proper to this point and of them the first which we call humane fear which our Lord forbids his friends and that in the greatest extent they must not fear poverty shame loss of friends these are without the man they must not fear loss of limbs no not loss of life it self for Christ's sake i. e. for Righteousness sake rather suffer penury disgrace death it self than offend our God we have the same precept Matth. 10.27 yea the same seems to have been reasonable even to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a son of Eleazar in Josephus For so great a command there must needs be great reason to inforce it and indeed so there is whether we respect 1. The body which we love so well 2. Or those who kill the body 3. Or the friends of Jesus Christ 4. Or Jesus Christ himself whose command it is I say unto you c. 1. As for the body it 's but animae theca was carcer animae the case the vessel of the soul yea the prison of it when the soul is uncased the earthen Vessel broken the prison opened and the Goal-delivery made the souls of Christ's friends then enjoy the full and glorious liberty of the Sons of God The body is the basest part of the man liable to many manner of injuries suppose they hurt it yea take away the life of it they do but that which the body it self would suffer ere long should no man hurt it And what great matter is it to pay a due debt to God and Nature a little before the time a day we say breaks no square The earthen Vessel was not intended to keep the treasure always in it nor was the light made to be kept always in the Pitcher a time there is when it must be broken and the glory of it appear and shall the prisoner fear or rejoyce rather to enjoy his liberty and that before his expected time 2. They who kill the body they themselves do themselves the greatest hurt There is no man hurts another but even then when he hurts another and because he hurts another he hurts himself more he hurts his neighbours body but his own soul They do but send them a little before them to the grave they must follow sooner or later The Philosopher himself saw this well enough when one told him the Athenians have adjudged thee to death That nature saith he hath adjudged them This is the reason of the holy Ghost Isai 51.12 Who art thou that shalt be afraid of a man that shall dye 3. In regard of the friends of Jesus Christ they are obliged by vertue of that sacred bond of Amity and friendship between Jesus Christ and them to do whatsoever he commands them Joh. 15.14 And herein they will demonstrate evidently that they are his friends for greater love hath no man than this that he lay down his life for his friends 4. A fourth reason is in regard of our great Friend Jesus Christ himself who commands it I say unto you c. He is such a friend as hath laid down his life for us already Joh. 15. Such a friend as will not cannot deceive us such a friend as will stand by us Isai 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye 5. Add unto all these the reason of the Text they who kill the body have no more that they can do 6. One reason more from the light of Nature it self whose dictate this is that though it be natural to fear yet it is against natural reason to swerve from Truth and Righteousness for fear For somethings there are saith the Philosopher which a man ought not to be compelled to do by any terror in the world his reason is it is more dishonest to commit them than to suffer the greatest evils Ethic. 3. But here it may be doubted touching this prohibition fear of evil is natural and being so it seems not to be unlawful but loss of health strength limbs much more of life is without question a natural evil and therefore we may naturally fear the loss of these I answer our Lord Jesus Christ who knows our frame and fashion and whereof we are made will not lay a burden upon us beyond our strength nor suffer us to be tempted above what we are able he therefore who prohibites our fear of death he is yet indulgent to the weak and fearful Deut. 20.8 Jud. 7.3 Howbeit there is a difference to be observed between the new acquaintance and friends of Jesus Christ and his old friends as the Scripture warrants us to speak acquaint now thy self with God Job 22.21 These are of his new acquaintance he hath also his old friends those who have known him from the beginning Joh. 2. He dealt tenderly with the Hebrews Exod. 13.17 so David with the Gittites 2 Sam. 15.18 Yea he commands or at least permits us to flee persecution Matth. 10.23 When they persecute you in one City flee to another Nor is this any argument of our denyal of Christ when we flee Certum est quòd Christum Confitetur qui propterea fugit ne negat It is certain that he confesseth Christ who flees for his sake lest he should deny him saith one of the pious Ancients But as for his old friends it was told Nehemiah Nehem 6.10 11. they will come to slay thee c. I said saith Nehemiah should such a man as
this Text he reveils the will of God unto the people and doing this he thinks he is a friend of Jesus Christ so long as he speaks boldly the Word and fears not them that kill the body 2. The Hearer he understands what the will of the Lord is and so he thinks he hath done his duty he is a friend of Jesus Christ and one of his sheep my sheep hear my voice When yet happily both may be deceived nay de facto sure I am oftentimes both are deceived 1. The Preacher frequently urging the commands of Jesus Christ he thinks he doth the commands of Jesus Christ and so is his friend when yet he lives in open disobedience unto the same things he preacheth this was that which the Apostle feared of himself 1 Cor. 9. 2. The hearer likewise because he knows what his duty is and 't is often inculcated unto him although I could wish it more truly then it is he is deceived and thinks he doth it This is that which the Apostle feared and warned the people of Jam. 1. be ye doers of the word and not hearers only That we may perceive how far short we are of this friendship with Jesus Christ we shall know it by the latitude of what he commands The manifold particulars may be reduced unto these two heads 1. What the Lord commands us to believe 2. What he commands us to do 1. To believe in him as the Messiah the corner-stone c. 2. To do this ye read at large Mat. 5. If we be the real friends of the Lord Jesus Christ we shall really and truly do those things and whatsoever he commands us maugre the opposition both of the prophane and seeming holy world Axiom 3. They can do no more than kill the body So the Lepers reason 2 King 7.4 if they kill us we shall but dye For reason may be alledged the love and goodness of God all souls are Gods and as he is the preserver of men so especially of his own friends And 2. The wisdom and power of God for since all power is his he gives so much power to every Creature and limits the operations of it within such bounds as in his wisdom he thinks fit hither shalt thou come and no further Satan hath a most malicious will and aims at no less than the Soul but he hath no power at all though an whole Legion together no not so much as to touch a swine without leave thou couldest do nothing unless power were given thee from above They can do no more no! can they not dig up the bones of dead men out of their graves can they not burn them surely that they can Men opposing Religion have dealt so with those whom they have persecuted to the death and beyond the death and these have a fair pretence for so doing Josiah did so and therefore so may they deal with Hereticks Josias 2 King 23.16 He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them I deny not but Josias did so he was a figure of Christ in the Spirit as his name signifieth the fire of the Lord. As therefore wickedness is compared to a man as the old man the man of sin which is reveiled by the light of Gods Law and bound by Christ the stronger man so he is consumed by the spirit of his mouth these are the bones the strength of sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bones it signifieth also strength Thus Psal 53.5 God hath scattered the strength of those who besieged thee for so it may be turned more properly than the bones But what is all this to the Papists burning of their bones whom they call Hereticks where the Text saith they have no more that they can do the meaning is they can do the friends of Christ no more harm they are not able to kill the Soul Mat. 10.29 Observ 1. Observe the poor vile and contemptible cruelty of Tyrants and Persecutors let it extend to the utmost it 's but to the death of the body their malice anger revenge power subtilty can reach no further They cannot hinder the salvation of the Soul their anger is at the Soul as he that cuts a tree cuts not the light that shines upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he implyed that his Soul was himself Anytus and Melitus may kill me saith the Stoick but they cannot hurt me Observ 2. Our seeming friends may hurt us more yea and indeed oftentimes do hurt us more than our known enemies this Text is directed especially to the preachers of the Word Jeremy was aware of this Jer. 20 7-10 Yea our real and true friends may endanger us Act. 21 10-13 yea miserable men that we are we our selves are so cruel to our selves that we our selves kill our own souls and therefore if thou fear any one fear thy self thou thy self art the most cruel enemy to thy self though whole hosts of men yea of Devils opposed thee they cannot hurt thee unless thou thy self hurt thy self And is it not a pleasing tune that the rich man sings to his soul that which the Lord help us many of us listen unto Soul take thine ease eat drink and be merry Luk. 12.19 But upon consent unto such suggestions commonly comes the judgement vers 19. See the history of Laish Dalilah did Sampson more mischief than all the Philistins and that pleasing flattering harlot in our own bosoms her house is the way to hell going down to the chambers of death Prov. 7. ult Repreh Their foolish hardiness and boldness who fear them that kill the body and have no more that they can do 2. This discovers the extreme malice or revenge of tyranical men who because they can do no more than kill they find out exquisite wayes of killing and tormenting and by Art lengthen that which in nature they say consists in indivisibili the separation of Soul and Body is naturlly in an instant hence is that horrid speech of Tiberius Sentiat se mori let him feel that he dies and when one had poysoned himself lest he should be tormented by him he said Evasit he hath escaped They who kill the body will do what they can further they act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why They who kill are acted by Abaddon whose property is to destroy Wicked men add to the Devils work in themselves who is the more a Devil because he hath so serviceable a tool to work by as a wicked man is 3. Their pretence is truth whereof because they want evidence they make up what they want in persecuting and saying all manner of evil saying 4. Because it is truth they believe it not Joh. 8. 5. Their endeavour is to mould Gods Laws and the laws of men God's Will and man's lusts together and so stablish their own worldly interest which can never be done They who are friends of Christ and are killed by them discover 1. The persecuters falseness
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
diversly understood according to the LXX Translation who by it render divers words in the Hebrew which therefore I shall distinguish 1. According to the term à quo from which the passage is made 2. According to the passage it self and 3. According to the term ad quem whereunto Sin and Death tends 1. According to the term à quo the word by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go forth 1. As a plant out of the Earth and so Death grows up out of the earthly and carnal mind Rom. 8.6 from a Root that beareth gall and wormwood Deut. 29.18 a poysonful Herb. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that 2 King 4.40 Man of God Death is in the pot a root of bitterness which springing up troubles us whereby many are defiled Heb. 12.15 2. As a Child out of the womb Sin being perfected brings forth death Jam. 1.15 and we read of the first-born of death Job 18.13 3. As the Sun goeth forth out of the East for so the false light goes forth such is Vr Chaldeorum Satan is an Angel of light the light that is in thee is darkness accordingly the LXX turn it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. It signifieth to go forth as a word out of the mouth and this is the word of Belial i. e. the Devil as the Syriack turns it 2 Cor. 6. which the Devil first spake into our common Mother and thence into all her Seed So what we turn Deut. 15.9 a thought in thy wicked heart Hebr. a word of Belial in thine heart and an evil disease Psal 41.8 An evil disease cleaveth unto him is in the Original a word of Belial or the Devil is poured into him and what we turn Psal 101.3 a wicked thing is Hebr. a word of Belial This is the word whereof the Wise Man speaks Ecclus. 23.12 A word cloathed about with death 5. It signifieth to go out as one goes out to war So the Serpent having by stratagem overcome the Woman he continues the war with her Seed Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul 1 Pet. 2.11 2. According to the motion and passage it self The LXX by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend and so death natural spiritual and infernal descends as an hereditary deadly disease as the Stone from the Father to the Child an hard and stony heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 a foul leprosie such as that of Gehazi 2. They render it by repere to creep Psal 104.20 for so it steals down upon all the posterity of Adam insensibly without any noise it is that true pestilence that walks in darkness Psal 91.6 So the LXX by it turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk like a walking spirit this is malum irrepens 3. According to the term ad quem or end of the motion or passage So the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to pitch a Tent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 13.12 and Isa 13.20 Death takes up the house of the Soul the Curse rests in it Zach. 5.4 it takes a circuit and goes round about as the Devils do 1 Pet. 5.8 who brought death into the world Wisd 2.24 and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it over-flowes as the Seas and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floods of ungodliness the waters which overwhelm the streams of iniquity which go over the Soul Psal 124.4 So the Lord threatned Jerusalem Ezech. 5.17 By all these expressions we understand what the passage of death is and how it passeth over all The reason of this intimated in the opening of the first point is considerable in regard of that first Decree of God In the day that thou eatest thereof dying thou shalt die which is the Statute which the Apostle mentions Hebr. 9. Statutum est omnibus semel mori 2. From proportion of the punishment unto the Sin the Sin common to all and so the punishment 3. Point I shall give no other reason for this Point than the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo omnes peccaverunt The words have a double understanding and are urged by men of different judgements Both 1. By those who believe and acknowledge this first sin and so they turn them in that or in whom i. e. in Adam all sinned And 2. those who believe it not and so they turn them quatenus so far forth But truly that Translation profits them not for if so we render the words Death passed over all so far forth as all have sinned they will amount to as much as our present Translation Death hath passed over all so far forth as all have sinned for how far forth have all sinned unless according to that Original pollution contracted from our Common Parent by whom sin entred into the world Observ 1. Spiritual Death is successive and not all at once it passeth upon all in succeeding generations and upon all persons but by degrees Nemo repentè fit pessimus Moriendo morieris i. e. sensim by little and little Observ 2. What is the cause of this overflowing scourge as the Prophet Isaiah calls it Chap. 28.2 What is the reason of this deluge of calamities and miseries which overflow the Land The Apostle tells us the Reason Death passeth over all in that all have sinned we lay the blame one upon another out of partiality and such is our folly we think the cause of these miseries is some other thing than indeed it is our Lord implies as much Jer. 9.12 13 14. 1 King 8.33 When the people be smitten down before the enemy because they have sinned against thee vers 35. When heaven is shut up that there is no rain because they have sinned verse 37. Famine pestilence blasting mildew locusts verse 38. Who shall know every one the plague of his own heart Particular examples are infinite 1 King 16. Vengeance is taken by Zimri on the house of Basha and upon himself and all so ordered by God for his sins sake vers 18 19. And therefore the Prophet Isa 28.1 gives the reason of the overflowing scourge Wo to the crown of pride to the drunkards of Ephraim their pride covers them as a crown and compasseth them as a chain violence covers them as a garment they are swallowed up of wine and therefore the scourge must also swallow up overwhelm and overflow them Hence was the deluge of water which followed the deluge of sin and therefore it is called in the High and Low Dutch the sin-flood or the flood that came by sin Repreh Why then do we go about to hasten the death of one another It was the argument of the woman of Tekoah unto David We must needs all die and are as water spilt upon the ground 2 Sam. 14.14 Exhort Let us consider our
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
king of Ai upon a tree i. e. confusion or a confused heap like Babel and it is a work worthy the true Joshuah or Jesus to crucifie the King of Babel or Ai Chap. 10. We find a conspiracy made against him by Adonizedeck king of Jerusalem who summons four other Kings unto him And what is Adonizedeck but the king of righteousness even the false righteousness who lords it over the true Righteousness who rules over Jerusalem 1. He sends for Hoham King of Hebron And what 's Hoham but tumults the false righteousness is always tumultuary Act. 17.5 Have we not found it so among the divided judgements whence every party stands for its own righteousness and what it cannot make good by Scripture or Reason they will have done by club law This Hoham is King of Hebron he and his will be the only men that shall have conjunction and union with God that 's Hebron all the rest are without strangers and forreigners 2. This false righteousness Adonizedeck sends for Piram King of Jarmuth Piram is the wild Ass as Ismael is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man like a wild ass There is in us by corrupt nature a wildness and savageness figured by Ismael figured by Piram which is easily provoked against God and his Righteousness by Adonizedeck the false righteousness as Ismael the wild ass persecuted Isaac and the High Priests the false Righteousness perswaded the people to destroy Jesus Matth. 27. This Piram is King of Jarmuth i. e. proud high and lofty from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting forth or the doctrine of death Such savageness and wildness is easily set upon destruction as the Wiseman saith That the mad man casteth fire-brands arrows and death Prov. 26.18 Adonizedeck the false righteousness hath yet other Kings tributary to him He sends for Japhiah i. e. appearing a figure of hypocrisie which is the Art of seeming as the Prince of darkness can seem as an Angel of Light 2 Cor. 11. This is a powerful Prince in this present evil world which is full of forms and shews of godliness He is King of Lachish walking transient or passing so that Japhiah King of Lachish signifieth what the Apostle speaks 1 Cor. 7. the fashion of this world that passeth away and this is an enemy unto all those who are confederate with Joshuah who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Adonizedech the false Righteousnes sends for Debir King of Eglon And who is Debir Debir signifieth the Word and the Word of God is made to speak against God and his Righteousness and to serve any worldly design and to speak the language of the time to speak the language of the beast to stir up the rude multitude to act any thing against the Righteousness of God Chorah the Levite was the chief in Rebellion against Moses and Aaron And Abiathar the Priest sided with Adoniah 1 King 1. And ye shall seldom read of any mischievous design but Debir the Word of God is brought to countenance it and own it Demosthenes perceived this well enough when he complained that the Oracle did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak in favour of Philip. This Debir was King of Eglon i. e. a Calf the word corrupted and made to serve a turn easily rules the rude multitude especially being led by wicked Rulers Therefore the Psalmist Rebuke saith he the beasts of the reeds i. e. the evil spirits which willingly converse with vain and light men and stir up the Princes of this world against the Lord and against his Christ and they easily prevail with the brutish populacy against God and his Righteousness Psal 68.30 Rebuke the beasts of the reeds the multitude of the Bulls with the Calves of the people Such execution did Ahasuerus on Haman the son of Ammedatha Esth 7.10 and his ten sons Chap. 9.13 14. Ammedatha is legem conturbans he who troubles the Law And who troubles the Law but the evil one and Haman who signifieth a troubler his own son whose ten sons are opposite unto the Law and Commandments of God Such is all carnal wisdom and all righteousness of the flesh These Ahasuerus i. e. the head and the prince a Type of Christ gives command that they be crucified so the LXX have it Esth 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh Who make crosses to themselves See Notes on Phil. 2.8 in the addition Exhort To crucifie the flesh to be conformable to Christ crucified See Notes on Phil. 2.8 in addition Sign There 's no need of this Christ hath suffered for us and our old man is crucified with him See Notes on Phil. 2.8 The means vide ubi supra 3. They that are Christ's have crucified the flesh with the affections and lusts Where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the affections and lusts it 's apparent that there is somewhat more understood in the affections and lusts than was signified by the flesh And whereas affections and lusts are coupled together Although sometime in Scripture that which is copulative be also exegetical and the latter word explains the former Yet I conceive that these two differ one from other For whereas generally the appetitive part of the natural man is divided inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible and concupiscible I understand the former to be here meant by what we turn affections and the latter by what we turn lusts Which that it may appear to you ye may be pleased to consider this Process in the living soul 1. The reason or fancy makes discovery of what it knows unto the heart 2. If the thing discovered be good then ariseth desire to obtain and enjoy that good 3. If the desire of that good be hindered from fruition and enjoyment of it then ariseth wrath to remove the obstructions and whatever hinders the enjoyment of it 1. That which makes the discovery of the good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason and providence 2. The desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or appetite 3. The wrath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible or wrathful faculty These two latter are understood in these words affections and lusts Eccles 11.10 Marg. What we turn affections is better rendred in the Margin passions for the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we may understand the passions of the irascible part as wrath fury bloody zeal revenge envy c. Rom. 8.13 ye read of the deeds of the body Col. 3.9 The old man with his deeds Those deeds are either 1. Proper to the concupiscible faculty which are called lusts in the Text Or 2. Proper to the irascible which we call passions and we find them distinguished by our Apostle Gal. 5.19 Rom. 13.13 Reason In regard of sin contracted temptation to sin and of the example of Christ
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
necessarily supposed non ens non agit that which hath no being hath no operation 2. Nothing acts or works unless it be able to act or work unless it have a power and ability to act or work therefore the Rule is good and true ab actu ad potentiam valet consequentia if any thing act or work it hath a power to act or work 3. Nothing can act or work unless there be an influence or flowing of the power from the Agent unto the Subject or Patient as though the fire be never so fervent yet unless that heat break forth from it into the water the water will never be hot Ye see therefore the necessity of these Three in Nature The Resurrection of Christ is ascribed to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be understood wholly of the third of these the operation or action of God but rather of the second Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and powerful but not only so the power of God as we shall see anon yea so our Translators themselves render the word elsewhere Wisd 7.26 where the Wise Man saith that the Wisdom or Christ of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn the unspotted mirrour of the power of God and Chap. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn he overcame them not by force of arms Thus 2 Thess 2.11 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion the full meaning of the word is an operative power or a power ready to work so Hesychius But that I may not seem to be alone and singular in this interpretation I concur herein with the Reformed Churches The French which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy or power to work as it is explained in their Margin of the Gen. Bible the Italian also Vertue Power or Strength so rendered by Deodati The Syriac also renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Vertue Power and Strength of Gods Spirit raised up Christ from the dead Rom. 8. Phil. 3. Castel In quo etiam simul resurrexistis per collocatam in Dei vi siduciam qui eum ex mortuis suscitavit But to put the matter out of question our Apostle in his Epistle to the Ephesians which Epistle is very like this writes the very same things and it is a Comment upon these words Ephes 1.18 19 20. where the Apostle prays they may know what is the exceeding greatness of Gods power to us ward who believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the efficacy of the might of his power which he wrought in Christ when he raised him from the dead 2. That we may know how Faith is here to be understood we must know that in the object of Faith there is a twofold formale 1. Verum 2. Potens Rom. 4.20 21. we either look 1. At the truth of what is spoken which we believe and so faith is an assent unto Divine Truth exempli causa That Christ is risen from the dead that Christ hath overcome sin Or else 2. We look at the power of him who speaks and so Faith is joyned with hope which we call confidence and so Faith is defined by the Apostle Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or as it is better in the Margin the confidence of things hoped for For so the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the application of the mind and heart unto some person or thing for the obtaining of some thing And thus Faith is here to be understood for confidence which is the applying of the mind and heart unto the power of God and Christ for the obtaining of the Mans Life and Resurrection Belief and Hope or confidence in the power of God Reason Man by his Fall is so deeply plunged and sunk into sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Observ 1. The condition of unregenerate men they are dead in trespasses and sins Ephes 2.4 without God in the world so many several sins so many several deaths Idol worshippers are dead Hos 13.1 Generally sinful men are dead while they live Good God! what a world there is of dead men eating and drinking and buying and selling and marrying and giving in marriage yea preaching and hearing yea administring and receiving the Sacrament Paul thought he might preach to others yet himself become a castaway and they who ate and drank at Christs Table were shut out of his Kingdom as workers of iniquity I know well how we are wont to excuse our selves and one another Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and we believe that we are those men whose sins are covered and therefore we are blessed Would God we were but how goes the Prophet on vers 2. and in whose Spirit there is no guile Is there no guile in thy Spirit The Lord loveth truth in the inward parts Psal 50. Wo unto you Scribes and Pharisees Hypocrites ye appear outwardly Righteous unto men but within ye are full of hypocrisie and iniquity Matth. 23.27 28. He who denounceth a woe and a curse to those who are inwardly full of hypocrisie and iniquity He is no respecter of persons will he pronounce a blessing upon us if their be guil in our spirit O Beloved Let us not flatter our selves so far forth as we continue in any sin we are dead from Christ our life dead from the life of our Lord All our pretences and excuses of our sins they are no better than what our Saviour saith to him that would go bury his father when Christ bid him follow him Let the dead bury the dead such are our pleas when our Lord bids us follow him from death to life Observ 2. An argument of God's and Christ's omnipotency Observ 3. Observe what kind of Faith the Christian Faith is and what the object of it is It is not only such as is grounded upon a promise but such as is grounded upon a command Awake thou that sleepest and arise from the dead not only relying upon God as true and faithful but also resting upon God as able and powerful to raise us from the death of sin into the life of Righteousness This is a rare Faith Beloved Such a Faith Christ when he comes shall not find upon the earth Luk. 18.7 8. Thou wilt say Christ dyed for thy sin and rose again for thy justification 'T is true he did so but did he dye for thy sin that thou mightest still live in sin Did he rise for thy justification that thou mightest be still in sin and unrighteousness Thou wilt say Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by faith of the Son of God who dyed for thee and gave himself for thee Gal. 2.20 Thou believest
in misery adviseth them to supply their wants that 's well yet but he would not that they should be inwardly afflicted with their wants His Reason O it damps a noble Spirit This is counsel I am sure that savours not of a Christian spirit I hope none of our Gentlemen follow it though the book be in most mens hands This is to be cloathed with the lofty spirit and merciless bowels of the old man not with the tender bowels and compassions of the new Man He that is of this mind judgeth himself at least implicitly that he is no member of the Body of Christ That requires not only the drawing out of the purse but the drawing out of thy soul to the hungry and satisfying the afflicted soul Esay 58.10 That requires not only the outward clothing of mercy but the inward and largest bowels of it Yet well it were for poor and miserable men were there more of his mind as ye know St. Paul would have the Gospel preached upon any terms And the like we may say of putting on this outward coat of mercy for surely 't is a more comely habit than theirs who put on a gay outward coat of mercifulness yet have an inward cloak of unmercifulness Such hypocrites as do their alms and all their good works only to be seen of men Matth. 6.1 Who draw near unto God with their hands but their hearts are far from him These are like some Gallants I have heard of who make all the shifts they can to get a fair sute that they may be fine though they want a shirt under it I am sure we may say truly of this Garment of mercy that the worst piece is in the midst Yet I know not whether I should prefer these before such as have both inward and outward Garments of mercy yet they extend their bowels only unto some few and those only of their own Sect and Fraternity and are morose and churlish towards all others Would God this were not a moth fretting the garment even of religious profession O Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man is a common good So Aquinas calls justice and mercy bona alterius I know Beloved there is a difference to be observed as I told you before for all men are not capable of the same mercy nor of mercy in the same degree especially spiritual of some have compassion Jud. 22 23. Yet mercy is to be shewn in some kinds unto all especially by the Saints of God who are to be lights in a crooked generation which give light though not so much yet light they give to those who are afar off And as when we look wishly upon some one thing which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 1.10 and 3.4 we look also upon all things about that one thing we behold so earnestly we must look with the eye of pity upon all afflicted though we look most wishly upon the houshold of Faith And in this sence as I conceive St. Peter bid us add unto brotherly love charity or love unto all men 2 Pet. 1. And our Saviour gives us a reason If ye love them saith he which love you what thank have ye Luk. 6.32 For sinners also love those that love them and if ye do good to them which do good to you what thank have ye For sinners also do even the same and if ye lend to them of whom ye hope to receive what thank have ye For sinners also lend to sinners and receive as much again But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind unto the unthankful and to the evil Be ye therefore merciful as your Father also is merciful We have many merciful as many Fathers and Mothers are who can afford all outward necessaries yea and superfluities unto their Children sometimes beyond their rank meerly to please their own eye pamper their Childrens bodies with dainty fair and fit them early for the entertainment of sensual lusts and make them proud betimes with gay clothes and like the old Ape spoil their Children with cockering them fat them like Sheep for the slaughter Such as can perhaps afford the poor also convenient supply of things necessary for the maintenance of their bodies as bread and meat that perisheth and yet mean time not care how miserable how poor how blind how naked their souls are How destitute of that food which endures unto everlasting life Joh. 6. These are evil mercies to pamper the body and starve the soul Beloved What know we whether a little good counsel given with our alms though never so small suppose two mites may convey sight to the blind hearing unto the deaf feet to the lame saving health unto the soul-sick man and to the dead in trespasses and sins eternal life Whether the Garment of mercy may save the soul from death and cover a multitude of sins Jam. 5.20 Thus thus to feed the poor 't is to give him Angels food to make him drink into one spirit with us Thus to cloth him 't is to array him with a robe of righteousness This is to supply his natural and spiritual wants his wants of body and soul both This is to be merciful as our Father which is in heaven is merciful But there are many counterfeits Hath not thy cruelty made them such saith St. Chrysostom There are many idle Then let them not eat I am not cruel in denying such their food Even the God of mercies who takes a special care of the poor of all other he commands that he that labours not should not eat Yet here is a difference to be made between those evils which move our pity whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome or deadly If thus let us be merciful as our Father which is in heaven is merciful he would have no man perish Wherefore in this case we must not be too inquisitive as whether he fell into his poverty by idleness unthriftiness or lewdness or rather by casualty Whether he called for it or it came upon him unsent for like an armed man The house may be burnt down while we stand inquiring how the fire was kindled whether by chance or wilfully Rather let us like a good Physician as speedily as we can cure a dangerous disease than make enquiry whether the patient fell into it by his own fault or no All these though otherwise blame-worthy yet are merciful in some degree But others there are who have no bowels at all but think 't is mercy enough to have a velleity half a will to be merciful and fondly conceive that the merciful God accepts that will for the deed I pray God that there be not such a conceit among those who pretend Religion But let such know that God then only accepts the will for the deed when the deed cannot be done These
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â— Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâ—br 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
what he hath done in the body 4. The Throne is the guerdon and reward which the Father gave him for his conquest of Sin Satan Death and Hell Rev. 3.21 Learn we from hence that vast difference and disproportion between Christ and the Angels yea even the highest Angels though there be some Analogie between the Creator and his best Creatures such as the Angels are As God is a Spirit and his Angels are Spirits God is a consuming fire and Angels are a flame of fire God is light and his Angels are Angels of light c. yet when they come to be compared together the disproportion and difference is far greater as between Creator and Creature finite and infinite mutable and immutable c we say in Philosophy there there is no proportion It is the duty and practice of the Pen-men of Gods Spirit to set forth this difference that the Creator may be exalted according to his infinite greatness and the Creature depressed according to its inferiour condition Some Angels have certain Countries allotted unto them to guard and keep as we read Dan. 9. of the Princes of Persia and Grecia and of Michael their Prince which the Ancients understood of Topical Angels Some of them are called Dominations either because they have Hierarchies of Angels under them as the word Archangel imports or else because God hath Dominion over them in a special manner Yea some of them are called thrones Coloss 1.16 Yea all of them are so unto God and Christ who sits and rules in them and doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth Whence they are also called Christs Chariots Dan. 35. in which he comes riding for the help of his Servants Psal 18.10 He rode upon a Cherub and did fly he came flying upon the wings of the wind This Testimony therefore is very fit to set forth the Transcendency and Superiority of Christ's Nature and the subordination and inferiority of the Angels Consol If the Son of God be God and God with us what can be against us but Judg. 6.12 c. Jer. 14.7 God is with you while you are with him I conclude with Consolation and I shall now proceed with it There is great need of Consolation in these tempestuous times to the soul sinking and there is no means to support it so convenient as the consideration of this point that Christ the Son of God is God This upheld the drooping and sinking Soul in the midst of all storms of temptations inward and outward Matth. 14.22 When the Disciples were upon the Sea and the ship was tossed with the waves because the wind was contrary the contrary spirit contrariae adversae potestates they oppose the ship that tends straight on to the true haven where we all would be But see when we are in the greatest and most imminent danger then comes Christ unto us walking on the waters so did not the Jews but through the Sea and through Jordan nor Elias nor Elisha but through Jordan Christ only as the spirit moved upon the waters so he walked upon them They said it is a phantasm In the night of temptations of storms and tempests we do not think the Lord to be what he is but otherwise than he is we think not God to be there when he afflicts us chastens us corrects us we lay the blame upon the Devil upon a Spirit But the Apostles teach that God is the same who afflicts and comforts who casts down and raiseth up c. See Palatium in Love Here here is the great Consolation EGO SVM the very â—ame message that Moses was to carry the Israelites into Aegypt I AM hath sent me unto you The same message I may bring unto you in this our common affliction Ego Sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's an Exhortation with which I shall conclude this point O that we did believe this Truth that Jesus Christ the Son of God is God Motive By this means we become the Sons of God Joh. 1.12 For this end was the Gospel written That ye may believe that Jesus is the Son of God and that ye may have life through his name Joh. 20.31 This is that Faith which overcomes the world 1 Joh. 5. When thou yieldest to the suggestions of Satan thou doest not believe that Christ is God In my Name they shall cast out Devils Out of their belly shall flow rivers of living waters Where doth the Devil work more at this day than among pretending Christians The Throne of Christ may be understood to endure for ever and ever considered either Absolutely or Relatively unto other Kingdomes which are not of the like duration and continuance This may help us to discover in these times of distraction who are the true Christians and truly Beloved there is great need of this when there is such contention for Christ here is Christ and there is Christ If the Son of God Jesus Christ be God surely those people are the true Christians who have most of God among them A true Christian man hath Christ living in him he is wise powerful holy Deut. 4.6 This great Nation is a wise and understanding people for what Nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for Can our God be nigher than in us The Son of God our God is Emmanuel God with us and in us Would we sit with the Lord in his Throne Pray to the Lord that he would erect his Throne in us that he would destroy his Corrival in us Regnum non habet socium Antichrist in us That the Son of God would destroy the Son of perdition in us That the Son of God who is God would dethrone and depose him who exalts himself above all that is called God and is worshipped That he would destroy him with the spirit of his mouth and the brightness of his coming That he would cast out the Prince of this world he began to do it Joh. 12. Now is the judgement now is the Prince of this world cast out That he would set up his Throne in our hearts and judge us in his strength Here he justifieth the ungodly Here he condemns sin for sin 'T is true there is a time when Christ is weak in us 2 Cor. 13. A time when the Sons of Zeruiah are too strong for him nor is it in vain said that the Lord shall give him the Throne of his Father David Alas how was he opposed and contradicted and sleighted c. and so is Christ but he endured the Cross and despised the shame and is set down at the right hand of the Throne of God Hebr. 12.1 2. More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever THere is an Observation that goes for currant that where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone it is most-what understood of a
be a Prayer-house as Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Procationis for such there were many not only in the Land of Israel but also in other Countries Luk. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must understand a Prayer-house otherwise we shall hardly make St. Luke to write good Greek though eloquent in that tongue in qua te quaero proseucha Juvenal To such a Prayer-house the Apostles went Peter and John Act. 3.11 The Fathers of the Primitive Church having observed that the Gentiles kept yearly certain Feasts and Solemnities for the winning of them to the Christian Faith they ordained certain Festivals in place of the Heathenish Customes Such were the Ambervalia wont to be kept in the Spring when the new Corn appeared above the ground as Virg. Georg. lib. 1. Terque novas foelix circummeat hostia fruges In place of which the Ancients ordained their Processions Such were the Saturnalia which were wont to be kept in December which month they dedicated unto Saturu as January unto Janus About the 12th of December the Sun entring into Capricorn the Romans began their most disorderly Revelling when the Masters waited on their Servants In place of that most licentious and disorderly Festival the Apostles as some would perswade us but surely the Primitive Christians I know not by what Authority Instituted the Feast of the Nativity of our Lord and Saviour Jesus Christ and that much about the same time when the Sun was now returning and arising from the Winter Solstice the Tropick of Capricorn as the fore-runner of our Lord John Baptist was then remembred when the Sun was now returning and descending from the Summer Solstice the Tropick of Cancer So some understand those words of John the Baptist Joh. 3.30 He must increase but I must decrease This feast therefore howsoever they well intended it for a pious memorial of the word made flesh yet their posterity have far degenerated from the Primitive Ordination as I shall shew anon Mean time come we to the consideration of the words read unto you which by providence prove a very fit Christmas Text though I doubt not but the most of you can bear me witness that non inventa reperta est It 's a Text truly not sought for or chosen by me for any such purpose but that which offers it self next to that part of the Chapter which I last hanlded Of these I doubt not to say but that they were strong and such as St. Paul writes of Rom. 14.5 that they esteemed every day a like yet did they accommodate themselves unto the multitude who generally are weak and such as the Apostle speaks of in the same place that they esteemed one day above another Heb. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Our Apostle ves 10. having said it became him for whom are all things in bringing many s ns unto glory to make the captain of their salvation perfect through sufferings He left ground for two doubts behind him 1. Whereof one How the people of God may be called his children or sons that he hath satisfied vers 11 12 13. 2. He now comes to answer the other how the Son of God may be said to taste and suffer death and that is his business now Death he could not taste unless he put himself into a way of suffering death and that was by partaking of flesh and blood and the nature of man This is 1. Generally and positively 2. Particularly illustrated by a diversity not the angels but the seed of Abraham which the Apostle demonstrates to be very necessary for divers ends As 1. To destroy the devil And 2. To deliver the captives out of his power 3. That he might be a merciful high priest 1. The children are partakes of flesh and blood 2. Christ took part of the same 3. Because they were so Christ took part of the same 4. The devil hath the power of death 5. Because the children are he took part that by death he might destroy him that had the power of death i. e. the devil What is meant 1. By flesh and blood 2. By partaking of flesh and blood 1. Flesh and blood is 1. Mans nature 2. The corruption of mans nature or mans nature corrupted 3. The restitution or renewing of mans nature or mans nature restored and renewed 1. Mans nature is signified by flesh and blood Matth. 16.17 Gal. 1.16 2. Corrupt nature 1 Cor. 15.50 3. There is a flesh and blood which is the renewing and restoring of corrupted nature which is the flesh and blood of Christ Joh. 6.53 Sometimes mans nature is understood by one or other of these as by 1. Flesh Esay 40.5 The glory of the Lord shall be reveiled and all flesh shall see it together 1 Pet. 1.24 All flesh is grass c. 2. So by blood Act. 17.26 He made of one blood all nations of men c. 2. To be partakers of flesh and blood is to have it common as well to one as another so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth And these children in divers estates are partakers of all these 1. Of humane nature flesh and blood the common state of mankind 2. Of corrupt and depraved nature by the fall 3. Of renewed nature through the grace and power of Christ Observ 1. This discovers unto us what our nature is even flesh and blood All what we wash anoint c. See Notes on Matth. 16.17 Observ 2. How ignorant of Divine Matters men are by nature Matth. 16.17 Gal. 1.16 much more ignorant by corruption of nature for hereby their heart ignorant before becomes more grosly ignorant their foolish heart is darkened Rom. 1. It 's a foolish heart and contracts more folly to it self So that the Philosopher himself could say that a wicked man is the worst of all living creatures Polit. lib. 1. Nay the Wise man appeals to him who can tell him Quid nequins quam quod excogitavit caro sanguis Only herein the children of God much differ from all the world beside which lyes in darkness and wickedness 1. They have the morning light shining to them Esay 8.20 which is here spoken to these children 2. They have heard and learned of the Father Joh. 6.45 Reason Why were the children partakers of flesh and blood The Lord well knew our mould and fashion that were we made strong and able in our selves though that strength were not of our selves but of God we would yet ascribe that power rather to our selves than to God The Fly on the Axle-tree of the Chariot Quantam ego vim pulveris excito saith she What a dust do I raise few are so thankful or ingenuous as she who told Ajax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems therefore to have been the design of the great God to make man a weakling of flesh and blood to hide pride from him Job 33. and to keep him humble
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian
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
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is a messenger and sent
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full