keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Alas I have then sinned against knowledge This is a presumptuous sin and who can excuse himself This is that which ungodly men alledge for themselves we are all sinners c. And therefore they think they shall escape in the crowd But Beloved I beseech ye consider it There is a great difference between him who sins out of weakness and him who sins with an high-hand Between those who are prevented and supprised in a fault and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity Matth. 25. Gal. 6. Between those who may be called sinners in that sometimes though they know the way of God and out of weakness transgress and go out of it and fall short of the end of it the glory of God between these and such as know the way of righteousness yet wilfully and obstinately continue in the way of unrighteousness the way of sinners The former have forgiveness of sins promised them Matth. 12.1 Joh. 2. And the Apostle exhorts those who are spiritual to restore such with the spirit of meekness But as for the latter these obstinate sinners who persist in the errour of their way they are stiled in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only sinners but ungodly sinners Jud. vers 15. not only transgressors but wicked transgressors And therefore whereas the spiritual man must restore penitent and relenting sinners Gal. 6.1 They must intercede against such ungodly sinners such wicked transgressors Psal 59.5 Be not merciful to any wicked transgressors such as these must be cut off from among their people Numb 15.30 Dehort That we sin not after the similitude of Adams transgression Beloved there is the very same danger to us which was unto the first Adam our common Parent 2 Cor. 11.13 yea there is greater danger unto us than unto him Satan appears not like himself He hath transformed himself into an Angel of light The Devil comes not up in his own garbe but he hath got on Samuels Mantle The Ministers of Sathan they transform themselves into the ministers of righteousness They perswade men to follow after the knowledge They come as the Serpent doth to put out our right-eye and to open our left 1 Sam. 11. Means To prevent the temptation When the prince of this world comes Take heed he hath nothing in thee 2. Apodosis Some are righteous after this similitude of the second Adams righteousness whom God hath set forth to be a propitiation through Faith in his blood to declare his righteousness c. Rom. 3.25 26. By the obedience of one shall many be made righteous Rom. 5.19 This is not wrought by fancy and imagination but by the true and real operation of Christ in the Soul for what the law could not do c. Rom. 8. He is made unto us righteousness 1 Cor. 1.30 The Lord our righteousness he is not righteous for himself but for us also Observ 1. As the sin and transgression of the first Adam was and is an inward work of the Serpent wrought within the soul So is the righteousness of the second Adam an inward work of Christ the second Adam wrought within the soul Both for 1. The destroying of the Devils work there 1 Joh. 3.8 And 2. The building up in our most holy faith and therefore is it compared to regeneration the making of a new creature Observ 2. See the most eminent example set before us for our imitation 1 Pet. 2.21 22 23 24. He that saith be abideth in Christ ought himself also so to walk as he walked 1 Joh. 2.6 He purifieth himself even as Christ is pure 1 Joh. 3.3 and vers 7. He is righteous even as Christ is righteous As he is so are we in this world Observ 3. See who are the true Christians who else but those who are partakers of Christ's righteousness and holiness who have received his righteous Spirit Rom. 8. His Vnction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.20 Repreh This justly reproves us who follow rather the pattern of the first Adam and the similitude of his transgression than the second Adam and the similitude of his righteousness who rather encourage men themâ—â—lves and others to sin according to the Example of the first Adams sin than encourage themselves and others to righteousness according to the Example of the second Adam's righteousness who believe the strength of Adams sin to be so great that the second Adams righteousness cannot make men cease from sin That which the Apostle blamed in some 2 Pet. 2.14 Having eyes full of Adultery that cannot cease from sin yet it is now thought a crime to blame such who say that men cannot cease from sin till they dye notwithstanding the power of Christ and his spiritual crucifying mortifying and killing the power of sin in the Children of the second Adam What is this but to impute more to our natural death than to the power of God the might of his Christ and his Spirit The natural death can make me cease from sin God Christ and his Spirit cannot There is not one word in Scripture to prove this What is this I beseech ye but to keep men in their sins according to the similitude of the first Adam without any hope of righteousness by the second Adam Nay what is this but to bring the wrath of God upon us See whether some such false glosses upon Adam's fall and the ill consequences thereof brought not the destruction upon the people of God Esay 43.27 28. Thy first father had sinned and thy teachers or interpreters have transgressed against me therefore I have prophaned Lam. 4.13 This comes to pass by looking only on the pattern of sin and not on the pattern of righteousness 2 Cor. 3.18 Job 3. Some there are who sin and not after the similitude of Adams transgression This moves a doubt For if by one man sin entred c. how came sin into the world but by him And if so how could any sin but after the similitude of Adams transgression I answer It is one thing to sin and another to sin after the similitude of Adams transgression All unrighteousness is sin 1 Joh. 5.17 but all unrighteousness is not after the similitude of Adams transgression this notes a special way and manner of sinning as Adam sinned as I shewed before who sin against their knowledge and for knowledge c. Who are they who sin and not after the similitude of Adams transgression I know well that those who sin and not after the similitude of Adams transgression most understood to be infants who sin not like Adam who first knew the Law and then transgressed it But I conceive the words will bear a larger sence They then that sin and not after the similitude of Adams transgression are they who transgress 1. Not Knowingly as Adam did 2. Not out of desire of knowledge 3. Nor for knowledge as Adam did 1. Not knowingly as Adam did and these are of
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
built up for ever Mercy and Truth pretence of Truth without Mercy that would reign It is commonly said that the pride and covetousness and ambition of the former Governours brought the world to that pass wherein it was and truly I dare not excuse them but we are much wronged abroad whether we be teaching or such as would be ruling Elders if we be not altogether as proud and ambitious and covetous as they were and therefore let us take heed lest we continue and increase Gods Judgements among us and provoke him to take away this and all other Government from us Truly the sins of all ranks and orders of men bid fair for such an Anarchy or want of all Rule as ye read of Isa 3 1-8 and therefore we may justly fear that the Lord will make us as the creeping things that have no Ruler over them Hab. 1.14 Consol Here is singular Consolation unto the weaklings the Children that are partakers of flesh and blood who are righteous as yet by the righteousness of the Law and desire to be justified by the righteousness of the second Adam God the Father by his Law hath begotten in them a good will unto Jesus Christ the second Adam and his Righteousness But alas the Law is the strength of sin 1 Cor. 15. and occasions sin to reign more tyrannically and death by sin And because the Children are partakers c. Heb. 2.14 When Pharaoh is most tyrannical the people cry out unto their God and then he sends the true Moses Let us hear holy David speak his experience Psal 18 1-4 The sorrows or the cords Marg. of death compassed me about the floods of Belial i. e. the Devil that hath the power of death Hebr. 2.14 15. vers 5. The sorrows or cords of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. In his distress he calls upon the Lord and what comes of it vers 16 17. the like ye have Psal 116.1 and Psal 142 1-7 Rom. 7.24 25. Repreh 2. Those who in this very nick of time when the Kingdom yea the whole Christian world is in a suffering condition are yet so unseasonably ambitious of Rule that even now they contend for it as the Disciples of Christ when he told them of his passion strove among themselves who should be the greatest Luk. 9.46 This is just Adams property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not much more seasonable to suffer with him As he taught his Disciples upon that occasion Can ye drink of the Cup c. Matth. 20.20 To die with him that we may live with him to suffer with him that we may reign with him Repreh 3. Those who sleight and despise the life See Notes in Col. 2.12 Repreh 4. Those that despise the true sent Ministers of God Luk. 7.32 to be sure the fault is in the Minister If of an austere life as John then he lives like a Monk or if loving and familiar then who is he acquainted with but men without any Religion in them John comes in the way of Righteousness but men will not go out of their own way to meet the Lord in his way And may not this be truly applyed to the men of this Generation who disparage and vilifie the Life that must Reign so far are they from admitting it to reign over them Men are not ashamed to say that the Heathen live better lives than we do Yea that the Jesuites that the Pharisees Difficile est dissimulare diu Death reigned from Adam to Moses These words contain the duration and continuance of the Tyrant Deaths reign with the terms when it began and when it ended I must here remember ye 1. Who this Tyrant is 2. What his reign is 3. What is here meant by Adam 4. What by Moses 5. How Death is said to reign from Adam to Moses 1. This Tyrant Death is not only Natural but also Spiritual and Infernal the first-born of sin the Nephew and Grand-child of the Devil as ye find his Genealogy Jam. 1.15 Job 18. it is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rom. 8.6 to be carnally minded according to the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn it the mind and affection of the flesh and so our Translators Col. 3.2 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affection and in the margin mind so that according to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and affection of the flesh which is said to be death So that a carnal mind carnal thoughts reasonings imaginations carnal will love desire hope fear joy grief all these are Death 2. This Death is said to have reigned The word is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may understand it so to have reigned that it doth reign as I fear we shall find it doth for wheresoever there is such a carnal mind will and affection there is the reign of Death 3. By Adam we understand not only the person of Adam the first but the nature and that corrupted in every man which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man 1 Cor. 2.9.14 and this is here meant 4. Moses may be understood 1. Properly and personally 2. Figuratively 1. Properly according to the history of him Exod. 2. and so ye have his Name and Etymologie of it Exod. 2.10 2. Figuratively and so by Moses we understand 1. The Law given by Moses Luk. 16.29 Joh. 5.45 2. Christ the end of the Law 5. How did Death reign from Adam to Moses The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from may note a time or Epocha and a cause 1. A time and so the reign of Death from Adam's transgression unto Moses's Law is Two thousand four hundred and fifty years 2. 1 From Adam as a cause as a Common Parent polluting and defiling his Posterity vertually contained in him as a common Root So Levi was in Abraham's loyns c. 2. As a common polluted nature in every one propagated from Adam and inclining and disposing every one to the same transgression and it is true That Death reigned from Adam to Moses 'T is also true that sin and death and he that hath the power of sin and death i. e. the Devil reigned from Adam to Moses yea and yet reigns in every man from Adam that common sinful nature in him till Moses till the Law Varro tells us a story that when the Sabins entred Rome the Fort on the Capitol was committed to one Tarpeius He had a Daughter a Vestal Virgin called Tarpeia she let in the Sabins and she covenanted for what they bare on their left arms understanding their bracelets of Gold and Jewels and precious Stones which they wore on their left arms but they cast all their shields upon her and so destroyed her and entred the Fort. So our Mother Eve was taken with the lust of the eyes Gen. 3.6 Adam and every one of us have a Fort to
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
and do good Hence is that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One man is said to be a God unto another when he imitates God in doing good Sic me servavit Apollo Deus nobis haec otia fecit Now because good and goodness is the object of God and to do good is the property of God Surely God himself for this reason must needs be lovely and be loved of us 3. Lovely because God lovely also because thy God for howsover it be true that virtus laudatur in hoste Virtue and goodness is laudable and lovely even in an enemy even those whom we have known by report to be good they kindle in our hearts the love of them how much more then when known to be our God good and good to us doubles the affection God and goodness they are in a sort reciprocal but much more strengthened by relation unto us Cant. 2.16 My Beloved is mine his death his resurrection his ascension saith the Spouse and this love of Christ constraineth us That if one died then all were dead that we that live should not live unto our selves My Beloved is so mine and I am his his by conforming unto his death Ezech. 16.8 4. In regard of Israel the true Church of God which is born of God and taken out of Jesus Christ as the true Eve out of the true Adam Ephes 5.30 We are members of his body of his flesh and of his bones That aurae divinae particula that portion of divine life in us affects and earnestly desires union with the whole whence it was taken it looks back to the Rock out of which it was hewn Thy desire shall be unto him it is mystically to be understood of Christ and his Church Ephes 5. There is a frequent groaning and sighing in pious Souls they know not for what which indeed proceeds from what is of God in us which longs for intire union with the God of Life which the Psalmist more fully expresseth My Soul is athirst for God therefore David cryes Wo is me that I am constrained to dwell with Mesech Thy God the Lord speaks to us all who ever are his Israel as to one man See Notes in Exod. 20.1 The Lord hath a right and interest in his people the Lord thy God that is the Being of all Beings past present to come Exod. 3. Rev. 1. whereby God Israel hath advantage of all the world All Nations worship one Creature or other for their God Israel owns the whole Deity We are not our own Note here an evident sign of our great Apostasie from our God were there otherwise any need of a Commandment to love the Lord our God Surely what is good is lovely because it 's good and what is better is more lovely because it 's better and what is best of all is most lovely because it 's best of all Repreh This reproves us of our envy one against another and that most unreasonable for the love of our God like that which was between the Jews and the Samaritans so envious we are one against another that we will not allow one another to love the same God to hear the same Word to partake of the same Ministry to receive the Sacrament and so spend our vapour and spin out our short thred of life in being hateful and hating one another biting and devouring one another Did not old Jacob foretell that the people should be gathered together unto Jesus Christ Gen. 49.10 Vnto him shall the gathering of the people be Doth not the Prophet Esay tell us That the Lord will have mercy upon Jacob and will yet choose Israel and set them in their own Land and the strangers shall be joyned with them and they shall cleave to the house of Jacob and the people shall take them and bring them to their place Esay 14.1 2. what is their place what else but their God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Place is one of the Names of God and they give for reason because every place is full of his Glory And 2. He himself is locus mundi the place of the world Exod. 33.21 3. Where ever the Saints of God are he is with them Exod. 20.24 In every place where I shall come and set my name I will come to thee Where two or three are gathered together in my Name I will be with them This is the place whither every one of us ought to come whither we ought to bring one another Lord thou hast been our dwelling place c. Psal 90. our Temple our Tabernacle our House Jer. 23.3 Doth not the Lord promise I will gather together the remnant of my flock out of all Countries whither I have driven them and I will bring them to their folds The fold is the Divine Nature it self Joh. 10. Doth not the Lord himself say expresly When I am lifted up I will draw all men unto me Joh. 12.32 and this he spake concerning his death signifying what death he should die The love of Christ constraineth us 2 Cor. 5.14 15. Doth not the same Apostle conjure the Thessalonians by the same reason 2 Thess 2.1 So zealous were they in their love to God and Jesus Christ for the promoting of it in all men Tros Tyriúsque Jew Gentile Circumcision or uncircumcision And shall we envy one another that which we ought to promote and further and advance one in another The Divine Nature and means of Grace and growing in the love of our God is not like these outward things which one alone can enjoy and if one do another cannot as money and a garment c. but only one man can be made rich by a summ of money nor more than one man covered with one garment nor more than one man fed with one mans portion of meat But God may be mine and his There are branches of the same tree which grow out of opposite sides of the stock yet are all of the same tree Envyest thou for my sake saith Moses would God all the people were Prophets Numb 11.20 Would God not only thou but all that hear me this day were both almost and altogether such as I am Act. 26.29 The elder Son Luk. 15.28 was pettish angry and envious at his younger Brother because he was returned to the love of his Father but his Father reproved him for it So was Jonah 4.1 but the Lord also reproves him When we have gotten or think we have gotten the start of others in Gods love and obedience we are prone to envy others who begin to be turned unto God and directed unto his love Peter having made a glorious profession of his love to Jesus Christ asks and what shall this man do Joh. 21.21 Our Lord checks his curiosity If I will saith he that he tarry till I come what is that to thee follow thou me Dost thou envy at Johns love of Jesus Christ at
and the making of them That I may plant the heavens and lay anew the foundation of the earth Esay 51.16 We read of the firmament of faith Col. 2. The first Adam was a Figure of the second The more notable Histories have and are to have their spiritual fulfillings See Notes on Zephany 1. Such is this of Noah See Notes on Gen. 6.14 Particulars of this kind are many I shall content my self with few 1. The promised Rest was thought to be given by Joshua chap. 1.13 and 23.1 But after that it 's promised in David's time Psal 95. And after David Solomon was thought to give the people Rest 1 King 8.56 But long after all these our Lord Jesus in the days of his flesh invites us to it Matth. 11. But the Apostle tells us that this is to be enjoyed in the days of his Spirit and saith there remains a rest for the people of God Heb. 4. This in the Text the saving of Noah and his house in the Ark by water was a figure of Baptism 1 Pet. 3. and Baptism is a figure of Christs Death and Resurrection and our Conformity thereunto Rom. 6. The first Adam was a figure of the second Rom. 5. And all things belonging to the first was as it were cast into a mould of the Animal Life figurative of the Spiritual as a Picture rudely drawn with Lead or a Coal which is a preparation for more orient Colours to be laid on in the Spiritual Life The second parallel there was an Ark for the preservation of Noah and his houshold into which Noah entred And there is a spiritual Ark. In this general Parallel we have these particulars Noah makes his Ark and the Son of Man his Ark. The word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in behalf of those who were exposed to the danger of water See Notes on Gen. 6.14 The third parallel In the days that were before the Flood they were eating and drinking 1. They did eat and drink 2. In the days before the Flood they did eat and drink The Customary manners usages and practices of the former old World resembled by the like practices usages and customary manners of this latter World both aggravated from their time These are expressed in two pair of natural Actions Eating and Drinking Marrying and giving in Marriage Unto this Example of Noah's days St. Luke adds the like of Lot's days Luke 17.28 They did eat they drank they bought they sold they planted they builded In the words we shall consider 1. These two pair of natural Actions absolutely and in themselves 2. As the former have influence upon the latter and dispose thereunto I call them pairs because as in Nature so likewise in Scripture they very often go together 1. Eating and drinking are natural Actions See Notes on Gen. 25. And what doth our Lord blame in these Actions Eating and Drinking are Actions natural which proceed from natural Desires implanted in us by the God of Nature without which the person of the Man cannot be naturally preserved 1. The Lord blames not these Actions of Eating and Drinking but their carnal Security who did eat and drink 2. Yea their immoderate and inordinate eating and drinking they were toti in hoc they were wholly taken up in actions of this and like nature And the holy Ghost expresseth it in the phrase here used signifying an imperfect time some past some present some to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were eating and drinking c. And the Agents those who spent and were spending their time thus so a doing that they were yet about to do what they now did they made it their business and they went as it were every day conscientiously about the doing of it Reason Though our Calling be an high and heavenly Calling yet the present seeming good draweth forcibly downward And it must needs do so See Notes on Rom. 6.19 The stream of the Thoughts Wills and Affections can run intensly but one way at once for ye cannot serve God and Mammon not God and the World God and the Belly They neglected the Preachers of Righteousness Venter non habet aures the Belly hath no ears Quos perdere vult Deus dementat God infatuates those whom he would destroy Obj. The violence of the Appetite should seem in this case to excuse See Notes on Gen. 25. Obj. I have no power See Notes on Rom. 6. and as above Doubt Were there no other sins in the old World or are there no other now but Surfetting and Drunkenness Chambering and Wantonness Resp See Notes on 2 Pet. 2.5 Observ Our Saviour saith not that they were Gluttons and Drunkards but that they were eating and drinking Even natural and lawful Actions may be dangerous in regard of sin which may attend on such Actions or dangerous temptation therefore he well said Verebar omnia opera mea I was afraid of all that I did or in regard of some penal evil or true and real punishment For we read Gen. 25.34 that Esau did eat and drink and rose up and despised his Birth-right and therefore is called a prophane person Heb. 12. Exod. 32.6 The people sate down to eat and rose up to play c. Judg. 9.27 The Shechemites did eat and drink and cursed Abimelech And therefore whereas Job's Children had a custom to feast at one anothers houses Job 1.4 Job feared lest they might curse God in their hearts and therefore he offered sacrifices in behalf of them continually or all the days Matth. 22.5 Our Lord saith not that he who was excluded from the Supper went to plough iniquity but that he went to his farm an honest Calling nor doth he tell us that the Merchant handled the Balance of deceit but only he went to his merchandise a warrantable good Profession Thus in the days of Lot Luke 17.26 it is said they bought and sold and planted and builded He saith not that they sinned simply in so doing but no doubt there adheres some dangerous temptation unto these actions as to buying and selling Many saith the wise Man have sinned for a small matter And he that seeks for abundance will turn his eyes away he is avidus As a nail sticks close between the joyning of the stones so doth sin stick fast between buying and selling Ecclus. 27.1 2. There is a drawing Heavenward and earthward as the name Masrecha imports Gen. 36. and Edom. Observ 2. The impetuousness and violence of the sensual Appetite See Notes on Gen. 25.21 fine Obs 2. He forgets that he was made according to the Image of the immortal God in righteousness and holiness yea in the posture of his Body Os homini sublime dedit coelúmque tueri He gave to Man a look aloft That he might view the heavens full oft But they become curvae in terras animae Souls bent to the earth a crooked Generation ventri obedientes serving the belly grovelling on the earth bowed to the earth
flesh but nourisheth and cherisheth it these will not allow themselves food convenient but make it a great part of their Religion to starve yea kill their bodies with austerity of Discipline Oh how these mistake the counsel of their great friend he bids them keep under the body of sin and bring it into subjection And they keep under their natural body as for the body of sin that they pamper and cherish they whip the Cart and let the horses go free Repreh 2. Those false friends of Jesus Christ who fear those that kill the body and forsake their friend This comes near home to those who fear loss and shame among men and for fear of that lose their conscience speak evil of what they know not for gain for safety We all condemn Balaam as a false Prophet but if compar'd to some they come short of him Numb 22.38 Have I now any power to say any thing c. If Balac would give me his house full of silver and gold I will say neither more nor less than what God declares Nu. 22.18 ye have an example of this in infamous Joas that great zealous King for God 2 Chr. 24.17 after the death of Jehojada the Princes of Judah came made obeysance to the king Then the king hearkned unto them and left the house of God made them groves this did Joas for a little honor but Zachary would not consent to them no not to save his life Repreh 3. Those who are fearless caress and secure what befalls their bodies fear not them who kill them yet are not friends of Jesus Christ It is very remarkable to whom our Lord gives his counsel and how qualified they ought to be they are his friends and they do whatsoever he commands them I say to you my friends c. He saith not this to strangers much less to his enemies Let such fear I wish them and take heed of them that kill their bodies they have this present life as an opportunity to reconcile themselves and become friends of Jesus Christ The same Spirit that saith this to his friends fear not c. because they do whatsoever he commands them the same saith to those who do evil fear Rom. 13.1 4. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God Thou mayest give thy body to be burned yet have no charity This is love that we keep his Commandments Consol Of Christ's friends who bear their life in their hand and suffer for his sake if ye suffer for righteousness sake blessed are ye suffering is a greater gift than faith if the Apostle reason right Phil. 1.29 yea it is the chief part of the Christian calling 1 Pet. 2.19 20 21. but innocens morieris So the wife of Socrates told him weeping for him What saith he wouldst thou rather that I should die for evil doing It is our female part in us that suggests such thoughts The death of good men is not to be lamented it is more miserable to deserve death than to dye The death of an innocent man frees the innocent man from woe but brings woe unto them that put them to death Jer. 26. God had sent the Prophet with a message to the Jews to perswade them to repentance otherwise he would make his Temple like Shilo and the City of Jerusalem a curse to all the Nations of the Earth God had given to Jerusalem and to his Temple their great and precious promises which moved the Priests and the Prophets and all the People against Jeremy and they would have him put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple the People the Law the Place were great priviledges of the Jews and he might be thought to speak against Gods own cause But how doth Jeremy in this case behave himself vers 14 15. Surely God honoured his own Ordinances then as highly as he esteems any outward Ordinances now wherefore when we tell men that the goodness of the cause will not do them good unless they themselves be good meek lowly patient that if they kill all wicked men in the world and kill not their own lusts they are not one jot neerer to God they wax offended 't is Jeremiah's case just To be an innocent man is to be a dear friend of Jesus Christ and by how much the more his friend by so much the more hated of the Scribes and Pharisees and the People that are led by them Mark what our Lord tells his friends Joh. 16.1 2 3 4. Isa 66.5 Your brethren that cast you out for my names sake say let the Lord be glorified but he shall appear to your joy but they shall be ashamed Jer. 50. and 7. their adversaries said we offend not because they have sinned against the Lord the habitation of justice even the Lord the hope of their fathers keep innocency and do the thing that is good and that shall bring a man peace at the last Exhort Jesus Christ exhorts his friends fear not them who kill the body 1. Consider his Divine Presence Omnipresence Psal 3 1-6 2. The fear of man bringeth a snare Prov. 29.25 3. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 48. Isa 24.17 4. If ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 1 Pet. 3.1 4. 5. The condition of the daughters of Abraham vers 6. 6. Knowing the terrour of the Lord we perswade men Rev. 21.8 See Notes on 1 Joh. 5.4 Jesus Christ thy friend saith fear not them that kill the body he hath feared nothing not shame not death it self Dedi corpus percutienti I gave my body to the smiter Darius so esteemed the wounds that Zopyra inflicted upon himself that he preferred him before an hundred Cities Jesus Christ was not only wounded but dyed also for thy sake How acceptable unto God was Abraham's offer to offer up Isaac he took the will for the deed How much more acceptable is the real offering of our bodys unto him The fear of God drives out the fear of men as fire fire fear the Lord let him be your dread as the Viper cures the Viper the fiery Serpent on the pole cured the sting of the fiery Serpents Moses his Serpent devoured the Serpents of the Magicians so the fear of God devours all fear of men O Beloved do we not herein most grosly deceive our selves as thinking that we are indeed the friends of Jesus Christ whereas indeed we are not This concerns us all and every one of us so much the more neerly 1. Because 't is an easie matter in this very thing to be deceived 2. then secondly if we be deceived in this it is in a matter of the greatest moment 'T is an easie thing to be deceived and that by how much the more we are busied about Divine Matters both Preacher and Hearer 1. The Preacher who specially is spoken to in
Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 Marg. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself who is not the blessing only but plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some blindness by casualty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
condition while yet in our sins and get out of this corruption wherein we are liable to death natural spiritual infernal 2. To confess our sins and forsake them Lev. 13.13 1 Joh. 1.9 All shall be made Righteous Ye may remember I told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is made ours by Faith the latter by conformity unto the death of Christ the point is both wayes true The truth of this we find in so many words Isa 60.21 Thy people shall be all righteous Before I enter upon these and the following points I must premise this difference between the Protasis and Apodosis the Proposition and Reddition thereunto That the Protasis or Proposition speaks what is past yea present As all have sinned and death passed upon all men c. But the Reddition speaks of a future estate All shall be made righteous Reason Thou art not a God that hast pleasure in wickedness Psal 5.4 No For the righteous Lord loveth righteousness Psal 11.7 It is his Image it is himself He loved the world also his own Creature and had he not loved it extreme well he had not given his Only begotten Son upon those terms That whosoever believes in him should not perish in sin and death c. Joh. 3.16 Rom. 8.32 So the Father loved the world that he spared not his own Son but delivered him up for us all And so 2. The Son of God loved the world that he spared not himself but Passus est quia voluit none but Christ could he must overcome the Devil Hebr. 2.14 He must be clean Hebr. 9.14 He offered himself without spot unto God 1 Joh. 3.5 He was manifest to take away sin and in him was no sin 3. The order of Nature requires it that the body being sick Physick should be taken by the head See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All this sutes with the Love of God our Saviour who would not that any should perish but that all should come unto the knowledge of the Truth and be saved 2 Pet. 3.9 5. It sutes also with his propitiation which is not only for our sins saith St. John 1 Joh. 2.2 but also for the sins of the whole world This was meant by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.17 the Mercy-seat it hath the name from covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so blessed is the man whose iniquities are covered but the word also signifieth purging And so our Translators Psal 65.3 Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Redeemer the Lord Jesus is and what is wanting but Repentance and Faith to lay hold upon him All this tends to the Glory of God that end and mark whereof we miss by our Fall and aim at anew in our recovery from our Fall for whereas the Apostle speaking of our fallen estate All saith he have sinned and come short of the glory of God Rom. 3.21 Numb 14.21 The Prophet Isai 60.21 speaking of our Restitution All thy people shall be righteous that I may be glorified Here is then the free Grace of God toward Mankind dead in trespasses and sins the great love of Christ See Notes in Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life shall pass over all men This is the Reddition which we have in terms equipollent though sometimes called Many as vers 17 19. sometimes All vers 18. and in express terms 1 Cor. 15.22 In Christ shall all be made alive proportionable to the passage of death over all life also passeth over all for so in regard of the term à quo The LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up as the Tree of Life doth from the Root of Jesse i. e. Christ the Life from the Being of his Father as Jesse signifieth who gives life unto the world Joh. 6. 2. As a Child out of the womb and so unto us a Child is born Isai 9.6 even the Prince of Life 3. As the Sun goeth forth even the light of Life Joh. 8.12 4. As a word goeth forth out of the mouth and so we read of the Word of Life Phil. 2.16 Christ the Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 5. As one goeth forth to battel so the Spirit of Christ against the flesh 2. In regard of the motion or passage it self it signifieth to descend so life descends as an inheritance to the Children of the Everlasting Father Isa 9.6 of which they are heirs together of the Grace of Life 1 Pet. 3.7 Judgement runs down like water and righteousness as a mighty stream Amos 5.24 3. In regard of the term ad quem the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to take up a Tent or Tabernacle and so Christ the Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 Reason Why must life pass over all God the Father is the Living God and hath life in himself and he hath given to the Son to have life in himself Joh. 5.26 And he gives life unto the world Joh. 6.33 And proportion there must be between the Malady and the Remedy the sore and the plaster for the sore Death passed upon all men And all men saith the Apostle shall be made alive 1 Cor. 15.22 Let any man read the following part of this Chapter he shall find that whatsoever the first Adam failed in the second makes abundantly supply Reason also there is from consideration of the heavenly Eve taken out of the heavenly Adam for as the first and natural Eve was the mother of all the living who lived the sinful life So the Lamb's wife the Spouse of the second Adam who is taken out of him is the Mother of all the living who live unto God Reason also there is from the nature of goodness which is diffusive of it self Observ 1. This discovers a great and dangerous errour in some who though there be so great a difference between the lapsed and faln estate of man and his restitution by Christ yet misapply the Scriptures proper to the one unto the other Isai 64.6 7. We are all as an unclean thing c. Spoken of those who live and continue in the lusts of the old man and provoke the Lord unto wrath by them not of those who are renewed and work righteousness of which estate vers 5. So Rom. 3.10 11. spoken expresly of those under sin and under the law vers 9.19 not of those under grace vers 21. Thus some will be God's people and the people of the new man when yet they walk according to the lusts of the old man yet apply unto themselves the names and titles of God's Israel Saints Holy Called as the Jews Jer. 7.6 They called themselves the people of the Lord The Temple of the Lord c. yet stole committed Adultery c. The Apostle tells us there shall be such 2 Tim.
were blind they should have no sin Joh. 9.41 but because nullis quae sunt officii sui permittitur ignorare Gerson This is the condemnation that light is come into the world yet men love darkness rather than light Joh. 3.19 As concerning what every man ought to know according to such means as may be used I believe hardly any man can be said to be altogether ignorant Thus because the Book of the Creature is open unto every man he is inexcusable who from hence may know God and glorifie him as God yet will not which is the Apostles Argument Rom. 1.20 But although ignorance may in part excuse yet that proceeds not from the nature of the sin but meerly and solely from the mercy of God One notable case is extant Gen. 20. Abimilech had used all moral diligence as they call it he did what he did in the integrity of his heart which God himself acknowledgeth maugre all this Abraham must pray for Abimilech otherwise he and all his must die Luk. 12.48 He who knew not shall be beaten with few stripes why with any it's presumed he might have known 1 Tim. 1.13 I obtained mercy because I did it ignorantly There had been no need of Mercy had there not been sin The Jews had by ignorance put to death the Author of Life as the Apostle witnesseth for them Acts 3.17 and though thereby they had fulfilled what God had foretold should be done by the mouth of all his Prophets yet this ignorance excused not à toto they must repent vers 19. Acts 17.23 30. Observ 4. This discovers the great goodness and mercy of our God who takes no advantages of us in our ignorance but is patient toward us and imputes not unto us our sins of ignorance as not willing that we should perish but that we should come to the knowledge of his truth And therefore the Psalmist compares him to a Natural Father that pittieth his own Children Psal 103.13 A Natural Father though his Child in the nonage and infancy commit that which is in the nature of it a great sin yet he imputes it not unto his Child for a sin as Exod. 21.15 He that smites his Father or his Mother shall be surely put to death and vers 17. He that curseth his Father or his Mother shall surely be put to death When therefore a Child of two or three years of age being angry shall smite or revile the Father or Mother according to the letter of the Law he ought to die but because the Law of Nature and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that discrimen honestorum turpium that light of natural reason which some call the Law of Nature and shines to some sooner to others later and is not yet appeared unto the Child to teach him that he should not do injury to his Father or Mother or that in so doing he should commit a great sin hence it is that though what the Child doth be a great sin in the nature of the fact yet because the Child is not yet capable of the Law that should teach him this therefore the sin is not imputed unto the Child for sin yea Parents are so fond that in this they make sport with their Children I write unto you little Children c. 1 John 2. See the great indulgence of our heavenly Father Mat. 12.31 there 's the sin against the Father forgiven then verse 32. follows pardon of sin against the Son see an example of this Acts 9.10 15. Ananias accuseth him but what saith the Lord he will not hear of it Go thy way he is a chosen vessel to me Acts 22.18 Paul accuseth himself and aggravates his own sin yet verse 21. the Lord takes no notice of it but rather seems to take offence that he troubles him with his Confession He said unto me Depart O the vast difference between Gods Mercies unto us and our Mercies one to another David's great sin see how graciously the Lord pardons it 2 Sam. 12.13 David said I have sinned against the Lord presently Nathan said to David The Lord also hath put away thy sin thou shalt not die So easily is the great God intreated to pardon though two of the greatest sins against our neighbour but we make one another offenders for a word Isa 29.21 yea whereas the Lord easily pardons our debt of a thousand Talents we will not pardon nor have patience toward our fellow-servant though he owes us but a hundred pence Matth. 18.23 30. and so inexorable we are as if sin committed against us were against the holy Ghost An Exhortation Let us acknowledge our errours our ignorances and turn unto the Lord we have a gracious and merciful God to deal withall and one ready to forgive Job 33.27 28 29. Christ himself hath been offered up a sacrifice for our ignorances Numb 15. He is that Bullock that Goat slain for the ignorances of the people He was made sin for us that we might be made the righteousness of God in him And let us confess with David Psal 19.12 O who can understand his ignorances O cleanse thou us from our secret sins if we confess our sins he is just to forgive us our sins 1 John 1.9 Levit. 13.13 Repreh Those who live in the clear Sun-shine of the Gospel and pretend extreme much to the knowledge of it yet rebel against the light Job 24.13 if sin be imputed where there is a Law and the Jew is inexcusable Rom. 2. yea if he be inexcusable who hath the light of Nature yet glorifieth not God as God what shall become of him who knoweth the Gospel and the Law of the spirit yet sins against so great light Surely such a servant as so knows his masters will and doth it not shall be beaten with many stripes Luk. 12. More NOTES on ROM 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come AFter the Prolepsis vers 13. whereof I spake before and might be included in a Parenthesis here followeth an Epanalepsis a resulting a resuming and farther declaring of the Argument contained verse 12. where the Apostle reasons thus however it be true that is objected That sin was in the world untill the Law yet not imputed while there was no Law yet death which was by sin reigned from Adam to Moses c. Hitherto then ye have heard the ingress or usurpation of a Tyrant with his way of entrance upon his tyranny by one man c. and his progress and strengthning himself in his usurped dominion So death passed upon all men c. We now come to consider the duration and time of his reign Death reigned from Adam to Moses c. wherein we have 1. The reign of the Tyrant Death reigned 2. The Subjects over whom in special he reigned even over those c. 3. The
continuance of his reign from Adam to Moses If we resolve these into the Principles whereof they consist they are these 1. Adam was a transgressor or committed transgression 2. Some have sinned after the similitude of Adams transgression 3. Some have sinned and not after the similitude of Adams transgression c. 4. Death hath reigned even upon those who have not sinned after the similitude of Adams transgression 5. Death hath reigned from Adam to Moses even over them who have not sinned c. 6. From the note of diversity though sin were not imputed when there was no Law yet death reigned And every one of these hath an opposite Apodosis as we shall see in the handling every one of them There was anciently a twofold reading of this Verse 1. One without the Negative As death reigned even over those who sinned after the similitude c. 2. The other with the Negative as we now read the words death reigned who had not sinned after the similitude c. And truly the pious Ancients both Latin and Greek Fathers have followed both readings as well they might and we may without any contradiction The meaning of the Affirmative is this Death reigned over Adam and also over all those who sinned as Adam did and after his Example 2. The other reading with a Negative hath this sence that death reigned over those who either sinned not or not after Adams Example not so heinously as Adam sinned 1. What a Transgressor is I lately shewed 2. Let us enquire what Adam is Though we have often mentioned the first Man in the opening of this Text yet what is signified here by the name Adam which was not named till now we have not yet shewn we shall therefore 1. Consider the name Then 2. the thing signified by it 1. Adam then hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Earth and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be red or ruddy so that Adam is Man made of red earth As Tyberius by reason of his cruelty was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust or earth mixt with blood the Apostle alludes to it 1 Cor. 15.47 The first man is of the earth earthy This name may be three wayes understood 1. As the proper name of our Common Parent 2. As the earthly Adam in us the common nature we have in us propagated from Adam Thus Adam gives his name to every one of us as a Father leaves his name to his Children according to which any one may be truly called Adam So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man ordinarily answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or natural man the man of this world 3. This name is also given to the Son of God or the Son of man who is in heaven the second Adam the Lord from heaven heavenly When then we say that Adam was a Transgressor we understand that Common Parent who hath propagated as his name so his nature unto his posterity Now that Adam was a Transgressor so it is in the Syriack or committed transgression as it is plain by the story Gen. 3. it was shewn out of the first point in this Text verse 12. with the reason of it And therefore I shall not trouble you with any thing then delivered only I shall answer an objection which seems point black to thwart this Text. Object 1 Tim. 2.14 Adam was not deceived but the Woman being deceived was in the transgression it seems therefore that not Adam but Eve was the transgressor or committed the transgression I could here trouble you with a long dispute and divers opinions of men which I wave I answer therefore the Man and the Woman are sometime opposed as in that Scripture The Scripture puts Antithesis for Protimesis Misericordiam volo non sacrificium Thou shalt not be called Jacob but Israel Moses gave you not the bread from heaven but my father giveth the true bread from heaven so here Adam was not deceived but the woman Sometime they are taken as one person so Gen. 1.27 In the Image of God made he him Male and Female created he them when yet the Female was not made which ye read first made Gen. 2.18 Thus when Moses recapitulates the Generations of Adam Gen. 5.2 Male and Female Created he them and called their name Adam for they are both as one person and expresly called one flesh so that whether the one or the other be meant or spoken of the name is Adam Besides although the Woman sinned yet was Adam the chief cause of Generation and Propagation both of Mankind and Sin with it and therefore may the transgression be called Adams and Adam be said to be a transgressor Observat Hence then appears the truth of that Psal 143.2 it is the inference of the Holy Ghost Isai 43.26 27. Thy first Father sinned and was a transgressor Where observe the low condescent of our God to our judgement He submits himself to our opinion who can say that he hath merited any thing for himself or others who hath his own demerits and sins Thy first father hath sinned and transgressed and made thee a transgressor from the womb O no in thy sight no man living shall be justified See Notes in Rom. 7.9 Apodosis Christ the second Adam is Righteous He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency THE JVST ONE Acts 7.52 who have shewed before the coming of that Just One and 22.14 That thou shouldest know his will and see that Just One Yea the wife to Pilate who condemned him acknowledged as much Matth. 27.19 Have thou nothing to do with that Just Man yea he himself who condemned him acknowledged him such vers 24. I am innocent of the blood of this just person so did the Traytor I have betrayed the innocent blood Reason 1. He is essentially such 2. It was necessary he should be such For ye know that he was manifested to take away our sins and in him was no sin 1 Joh. 3.5 Repreh This may justy reprove too many of us who complain of the Old Adam and take no notice of the New who remember these words thy first father sinned but forget that Christ is our second Father yea the Everlasting Father and that he was manifested to take away our sins who complain of a body of sin dwelling in us the Old Adam but remember not that in the New Adam dwells the fulness of the God-head bodily Who pity the Old Man and his lusts Alas it is my nature to be angry to be pettish and froward I am by nature prone to envy to pride to covetousness to gluttony to drunkenness alas I cannot help it I am inclined to it by nature thou art so but what nature is it is it not thy sinful nature is it not thy corruption that is in thee by lusts Mean time thou takest no notice of the Divine
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
but unto him who dyed and rose again 2 Cor. 5.14 15. Unto all these let us add Prayer Doubt They who are raised from the dead they live as being raised with Christ to the Life of God But if the Colossians were so raised to life how are they said to be dead as the Apostle expresly saith vers 3. ye are dead Answ This Resurrection to the Life of God supposeth a death unto sin to the world to the flesh yea they who are so raised to life are dead unto themselves and their former life They are not the same they were before The drunkard is dead when the sober man is raised to life The envious man is dead when the loving and good man is raised to life The proud man is dead when the humble is raised to life c. Thus secure Nineveh was destroyed when penitent and believing Nineveh was raised and so the Prophesie of Jonah was fulfilled though accounting a day for a year it was fulfilled forty years after 2. But if the Colossians were thus dead unto sin how then are they exhorted to mortifie their members upon the earth Mortuus non potest morti Respon 1. They are dead who profess themselves dead and profess the mortification of all sin This answer is the ground of a great deal of hypocrisie We have professed long enough it 's high time now to practice Respon 2. The Colossians then were dead inchoatè by inchoation sin had received the deadly wound in them And by Faith in the operative power of God they were raised from the dead and by the same faith the Apostle exhorts them to mortifie the remains of sin in them the motions and inclinations Observ Take notice hence of ungodly mens unexcusableness while they continue in their sins There is a mighty power imparted unto all men by the Resurrection of the Lord Jesus Christ Act. 17.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given faith unto all men in that he hath raised Christ from the dead This he shews plainly Act. 26.23 where he saith that the summ of his preaching was that Christ should suffer and that he first should declare light unto the people by the Resurrection of the dead so that if they should yet sit in darkness and in the shadow of death they should sin against the light Thus the Lord Jesus the second Adam brings a remedy proportionable to that malady which the first Adam brought upon his Children For as in Adam all dye so in Christ shall all be made alive He arose for our justification Rom. 4. Thus the Lord calls upon the four winds Ezech. 37.9 and makes promises unto his people that he will raise them from their graves i. e. from the graves of their own sins which every one hath digg'd according to St. Jerome and others of the ancient Fathers Consol Here is great consolation to the people of God who sit in darkness and the shadow of death Unto such an one the Prophet speaks Esay 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God He who so trusts in him shall not be confounded The same Prophet speaks to such a soul Esay 60.1 Arise be enlightned for the light is come and the glory of the Lord is risen upon thee c. If thou be dead and buried with the Lord thou mayst be confident of thy Resurrection with him to light and life So that what the Prophet David saith and St. Peter applyeth unto the Lord Jesus may be understood also of his Body and the Members of it Psal 16.9 My flesh shall rest in hope for thou wilt not leave my soul in hell Act. 2.26 27 31. This was figured by Jair a Judge of Israel who was buried in Camon Judge 10.5 Jair is Illumination and Light which cannot long be hid He is said to be buried in Camon id est the Resurrection That Light which enlightens every man coming into this world And the Prophet prayeth that he would cause the same Light to enlighten us Psal 67. Cause the Light of his countenance to shine upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would that every one of us should be Jairs as the Lord the true Jair also would Let your Light so shine before men c. Matth. 5.16 What a world of men at this day sit down in the darkness of errors and sins The Lord is raised to be a Jair and he will raise up many to be Jairs unto them but this is not done with sitting or lying still 't is true we are dead but the dead shall hear the voice of the Son of God we are as stones but the Apostle calls us living stones The prize we contend for is of the highest value and worth the exercise of the greatest strength I do not believe that Joshuah describing the Holy Land and the inheritances of the several Tribes intended to act a Cosmographer or Chronographer like Ptolomy or Strabo but that under the figure of that Land he meant the Land of Holiness and under these several portions of the Tribes he intended that inheritance described by St. Peter 1 Pet. 1. when we are risen from the dead Nor do I doubt but Joshuah describing the Tribe of Nepthali Josh 19.33 and the bounds of it he thereby may teach us to be like unto Nephtali Wrestlers for that inheritance as Nephtali's name signifieth Gen. 30.8 We wrestle not with flesh and blood but with principalities and powers the Rulers of the darkness of this world Eph. 6. The border of Nephtali began at Heleph i. e. changing he who wrestles must shift and change his motions and by his wrestling he gets strength that 's Elon in Zaanaim in motionibus dormientis in the motions of one asleep for when the drowsie soul hears the voice Awake thou that sleepest c. When the Lord so turns our captivity under sin and death we are like those that dream Psal 126.1 We are then so full of joy that we doubt whether it be true or not as St. Peter Acts 12.5 It 's like life from the dead Rom. 11. But because this estate is subject to manly temptations 1 Cor. 10.13 That 's Adam Esay 62.2 This blessed estate is followed with cursing and evil speaking from the world but these curse where the Lord curseth not Numb 23.8 yea where he blesseth both these are signified by Neub when the Lord gives us a new name That we become his building 1 Cor. 4. Acts 20.18 From Jabneel he comes to Lakum i. e. to the Resurrection Such a Wrestler was St. Paul Phil. 3.14 I press toward the mark for the price of the high calling c. And what was that price Verse 10 11. That I may know him and the power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his death if by any
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
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
Gentiles engrafted into the true Tree Note hence O Seed of Abraham that inestimable benefit and blessing vouchsafed unto thee that goodness of God as Christ is called Hos 3.5 given to thee for thy good that riches of God wherewithall he hath end wed thy nature that honour of God as Christ is called 1 Pet. 2. wherewith he honours the 〈…〉 even that honour that comes of God only Joh. 5.44 This is no ground of priding 〈…〉 â—hâ—t the Most High God hath condescended to stoop and take up the fallen Man and neâ—â—◠〈…〉 by the fallen Angels it 's rather an Argument for our greater humiliation and abasâ—â—â—â—â—f our 〈◊〉 in consideration of our unthankfulness our apostacy and our greater misery 〈…〉 need â—reater mercy when our fallen humanity could not otherwise be repaired than by the 〈…〉 God â—ssuming it and laying hold upon it Note here where Ch â—st's 〈◊〉 begins when men begin to be the children of Abraham when men believe in thâ— Lord Jeâ—â—â— Christ Thus Faith in Christ makes a Child of Abraham and Abrahams Seed Gal. 3.7 and they who are Christs are Abrahams Seed then begins Christ's Kingdom Isa 41.10 Observ There is Faith in the Father which must precede Faith in the Son Hebr. 11.6 The Father who gave them c. Joh. 10. He takes not hold of the Angels but takes hold of the Seed of Abraham The words may be considered also conjunctim or joyntly He takes not the Angels but the Seed of Abraham He no where in all the Scripture is said to take the Nature of Angels or to lay hold of the Angels but every where in Scripture is said to take on him or lay hold upon the Seed of Abraham Exhort Yield our selves to the attraction and drawing of the Lord Jesus Christ if we yield our selves unto Christ he blesseth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And is there not great need Is there not a contrary drawing Jam. 1.14 have we not need to be drawn to the right hand Heaven-ward and God-ward when our own flesh draws us to the left hand to the Devil towards hell what else means Samlah of Masrescha the drawing to the left hand of vanity and Saul of Rehobah i. e. hell it self whereunto leads the broad way Sign 1. Whether Abraham's Seed Abraham's Seed are of Abraham's house and family See Notes on Gen. 12. 2. Abraham's Seed is prolificative full of the fruits of Righteousness Rom. 9.27 Repreh 1. Who mistake their estate and take themselves to be Abraham's Seed and born of the Free-woman Gal. 4.28 when indeed they are of Ishmael Repreh 2. Who presume on Christ's taking hold of them and neglect themselves let such know that the Lord promiseth to keep thee in all thy wayes Psal 91.11 12. Our Lord was aware of this Matth. 3. Thy way lies between fire and water 2 Esd 7. He hath made thee no promise to keep thee if wilfully thou go out of thy way and run into the fire and water or suffer the evil spirit to cast thee into them The Lord layes not violent hands upon us to uphold us whether we will or no Thou lyest still in the water of concupiscence and cryest out Lord help me Lord save me So did the silly fellow who cryed out to Hercules to help him out of a flow he answered him set thy shoulder to the Cart and whip on thy Horses and then I will help thee use what means God hath outwardly put into thy hand he hath given thee senses and reason and understanding make use of them St. Peter bids the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. Gen. 20.6 I kept thee Job 33 14-30 If God would give me Grace Thou lookest for some irresistible power which was never given to any man from the beginning of the world to this day nor ever will be Rusticus expectat dum defluat amnis at ille Labitur labetur in omne volubilis aevum Repreh 1. This may justly blame those who mistake their own estate c. See Notes on Rom. 7. Repreh 2. Those who will needs be the Seed of Abraham yet complain of impotency and weakness do they consider the mighty power of God imparted to the Seed of Abraham Ephes 1. Do they not read in the Text that Christ takes upon him and taketh hold of the Seed of Abraham Yea do they not remember that great and precious promises are made That in Abrahams Seed which is Christ Gal. All generations of the earth shall be blessed NOTES AND OBSERVATIONS UPON HEBREWS II. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sins of the people THat which of all other things most offended the Jews in the whole dispensation of Christ in the dayes of his flesh was the mean rank wherein he lived and the execrable death he died 1. As to the former they expected a Messiah such as they understood the Prophets to foretell in the pomp and state of a worldly King 2. As to the latter they were prepossessed that the Messiah was not to die but to abide for ever as Joh. 12.34 and afterward reproached the Christians as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God and therefore our Apostle labours most in the proof of this that Christ must die for which he shews cause vers 10-14 15. and that he must die such an execrable death Phil. 2. In these words he resumes the same Argument and gives other Reasons of it which he infers from the former words for in that he took part of flesh and blood and took upon him the Seed of Abraham thence it became him as in death to be like unto his brethren so in all things else behoofful for Abrahams Seed and befitting him who supports and succours his brethren This the Apostle proves from the end of his similitude and likeness to his brethren that he might be a mercifull and faithful high Priest And that in regard 1. Of God in things belonging unto God 2. In regard of Men that he might make reconciliation for the sins of the people 2. He proves this from the adjunct ability and fitness to succour his brethren herein from his experience of their sufferings for in that he suffered being tempted he is able also to succour those who are tempted In this 17th verse we have these Axioms 1. It became Christ in all things to be like unto his brethren 2. It so became him that he might be a merciful and faithful high Priest in things belonging to God 3. Such an high Priest he must be to make reconciliation c. 1. It became Christ in all things to be like unto his brethren Wherein two subordinate Axioms are contained 1. The children of God the Seed of Abraham are Christs brethren 2. It became Christ in all things
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
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