be a Prayer-house as Syriack ãâã ãâã ãâã ãâã ãâã Domus Procationis for such there were many not only in the Land of Israel but also in other Countries Luk. 6.12 ãâã ãâã ãâã ãâã ãâã which we must understand a Prayer-house otherwise we shall hardly make St. Luke to write good Greek though eloquent in that tongue in qua te quaero proseucha Juvenal To such a Prayer-house the Apostles went Peter and John Act. 3.11 The Fathers of the Primitive Church having observed that the Gentiles kept yearly certain Feasts and Solemnities for the winning of them to the Christian Faith they ordained certain Festivals in place of the Heathenish Customes Such were the Ambervalia wont to be kept in the Spring when the new Corn appeared above the ground as Virg. Georg. lib. 1. Terque novas foelix circummeat hostia fruges In place of which the Ancients ordained their Processions Such were the Saturnalia which were wont to be kept in December which month they dedicated unto Saturu as January unto Janus About the 12th of December the Sun entring into Capricorn the Romans began their most disorderly Revelling when the Masters waited on their Servants In place of that most licentious and disorderly Festival the Apostles as some would perswade us but surely the Primitive Christians I know not by what Authority Instituted the Feast of the Nativity of our Lord and Saviour Jesus Christ and that much about the same time when the Sun was now returning and arising from the Winter Solstice the Tropick of Capricorn as the fore-runner of our Lord John Baptist was then remembred when the Sun was now returning and descending from the Summer Solstice the Tropick of Cancer So some understand those words of John the Baptist Joh. 3.30 He must increase but I must decrease This feast therefore howsoever they well intended it for a pious memorial of the word made flesh yet their posterity have far degenerated from the Primitive Ordination as I shall shew anon Mean time come we to the consideration of the words read unto you which by providence prove a very fit Christmas Text though I doubt not but the most of you can bear me witness that non inventa reperta est It 's a Text truly not sought for or chosen by me for any such purpose but that which offers it self next to that part of the Chapter which I last hanlded Of these I doubt not to say but that they were strong and such as St. Paul writes of Rom. 14.5 that they esteemed every day a like yet did they accommodate themselves unto the multitude who generally are weak and such as the Apostle speaks of in the same place that they esteemed one day above another Heb. 2.14 ãâã ãâã ãâã ãâã ãâã c. Forasmuch then as the children are partakers of flesh and blood c. Our Apostle ves 10. having said it became him for whom are all things in bringing many s ns unto glory to make the captain of their salvation perfect through sufferings He left ground for two doubts behind him 1. Whereof one How the people of God may be called his children or sons that he hath satisfied vers 11 12 13. 2. He now comes to answer the other how the Son of God may be said to taste and suffer death and that is his business now Death he could not taste unless he put himself into a way of suffering death and that was by partaking of flesh and blood and the nature of man This is 1. Generally and positively 2. Particularly illustrated by a diversity not the angels but the seed of Abraham which the Apostle demonstrates to be very necessary for divers ends As 1. To destroy the devil And 2. To deliver the captives out of his power 3. That he might be a merciful high priest 1. The children are partakes of flesh and blood 2. Christ took part of the same 3. Because they were so Christ took part of the same 4. The devil hath the power of death 5. Because the children are he took part that by death he might destroy him that had the power of death i. e. the devil What is meant 1. By flesh and blood 2. By partaking of flesh and blood 1. Flesh and blood is 1. Mans nature 2. The corruption of mans nature or mans nature corrupted 3. The restitution or renewing of mans nature or mans nature restored and renewed 1. Mans nature is signified by flesh and blood Matth. 16.17 Gal. 1.16 2. Corrupt nature 1 Cor. 15.50 3. There is a flesh and blood which is the renewing and restoring of corrupted nature which is the flesh and blood of Christ Joh. 6.53 Sometimes mans nature is understood by one or other of these as by 1. Flesh Esay 40.5 The glory of the Lord shall be reveiled and all flesh shall see it together 1 Pet. 1.24 All flesh is grass c. 2. So by blood Act. 17.26 He made of one blood all nations of men c. 2. To be partakers of flesh and blood is to have it common as well to one as another so the word ãâã ãâã ãâã ãâã ãâã signifieth And these children in divers estates are partakers of all these 1. Of humane nature flesh and blood the common state of mankind 2. Of corrupt and depraved nature by the fall 3. Of renewed nature through the grace and power of Christ Observ 1. This discovers unto us what our nature is even flesh and blood All what we wash anoint c. See Notes on Matth. 16.17 Observ 2. How ignorant of Divine Matters men are by nature Matth. 16.17 Gal. 1.16 much more ignorant by corruption of nature for hereby their heart ignorant before becomes more grosly ignorant their foolish heart is darkened Rom. 1. It 's a foolish heart and contracts more folly to it self So that the Philosopher himself could say that a wicked man is the worst of all living creatures Polit. lib. 1. Nay the Wise man appeals to him who can tell him Quid nequins quam quod excogitavit caro sanguis Only herein the children of God much differ from all the world beside which lyes in darkness and wickedness 1. They have the morning light shining to them Esay 8.20 which is here spoken to these children 2. They have heard and learned of the Father Joh. 6.45 Reason Why were the children partakers of flesh and blood The Lord well knew our mould and fashion that were we made strong and able in our selves though that strength were not of our selves but of God we would yet ascribe that power rather to our selves than to God The Fly on the Axle-tree of the Chariot Quantam ego vim pulveris excito saith she What a dust do I raise few are so thankful or ingenuous as she who told Ajax ãâã ãâã ãâã ãâã ãâã It seems therefore to have been the design of the great God to make man a weakling of flesh and blood to hide pride from him Job 33. and to keep him humble
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã c. Hebr. 1. The preposition ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 ãâã ãâã ãâã ãâã ãâã to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare ãâã ãâã ãâã ãâã ãâã they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus ãâã ãâã ãâã ãâã ãâã I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have ãâã ãâã ãâã ãâã ãâã he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world ãâã ãâã ãâã ãâã ãâã Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon ãâã ãâã ãâã ãâã ãâã Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 ãâã ãâã ãâã ãâã ãâã Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. ãâã ãâã ãâã ãâã ãâã And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to bind whence bondage servitude and a bondman or from ãâã ãâã ãâã ãâã ãâã timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are ãâã ãâã ãâã ãâã ãâã which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So ãâã ãâã ãâã ãâã ãâã signifieth to hang over ones head to lay in wait for one as Mark 6.19 ãâã ãâã ãâã ãâã ãâã And Luk. 11.53 ãâã ãâã ãâã ãâã ãâã This sin is ãâã ãâã ãâã ãâã ãâã and the Devil
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâ¦ã even that honour that comes of God only Joh. 5.44 This is no ground of priding ãâ¦ã âhât the Most High God hath condescended to stoop and take up the fallen Man and neâââ ãâ¦ã by the fallen Angels it 's rather an Argument for our greater humiliation and abasâââââf our ãâã in consideration of our unthankfulness our apostacy and our greater misery ãâ¦ã need âreater mercy when our fallen humanity could not otherwise be repaired than by the ãâ¦ã God âssuming it and laying hold upon it Note here where Ch âst's ãâã begins when men begin to be the children of Abraham when men believe in thâ Lord Jeâââ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in ãâã ãâã ãâã ãâã ãâã nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word ãâã ãâã ãâã ãâã ãâã sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me ãâã ãâã ãâã ãâã ãâã Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth ãâã ãâã ãâã ãâã ãâã lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is ãâã ãâã ãâã ãâã ãâã to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
yea the discourse is proper Our business is about Prisons and casting into prisons those extrema those ultima mala those extreme those uttermost evils in both Common-wealths That which happily may seem the most strange is the first kind of prison that rude and unmannerly persons should be put thereinto without any other demerit or cause but that they are such We all know the mischiefs which befall the Common-weal by such persons Robberies wasting Estates leaving their Families a burden unto others of these there hath been and yet is I fear a great number in this Common-wealth These if so informed and prevented the other two prisons might be spared I am not so well seen in the Lawes of this Nation as to affirm that there is no provision made to curb and give check to the exorbitant courses of such persons not so ill nurtured as to dispute with Laws already made but thus much I may boldly say that if there be no such Law as to restrain unnurtured men from prodigal and loose courses it 's Casus omissus and a business worthy the serious consideration of the Great Council of this Nation Assembled according to the end of their Meeting to deliberate upon the ardua negotia Regni And I pray God that they may do so Mysticé Answerable unto these three sorts of prisons and prisoners in God's Common-wealth on Earth are those other three in God's Common-wealth in Heaven 1. One for the restraint and nurture of rude persons that 's the prison of the Law Gal. 3.21 2. Is the prison of Christ wherein the Debtors are put 3. The third is Satans prison even the Hell it self This is no consolation unto those who are imprisoned for their crimes no though they bear their punishment 1 Pet. 2. 2. Reprehension of those who as if there were not prisons enough both outward and inward go about to imprison the Consciences of men which the Great Judge of all the world leaves free When he saith even unto Cain Gen. 4. If thou do well shalt thou not be accepted yea he leaves his own people Free after a long exhortation to obedience Deut. 28. I have set before you life and death Deut. 29. and Ecclus. Deus reliquit hominem in manu Consilii sui He sets fire and water before thee put thy hand to which thou wilt And the Apostle 2 Cor. 1. vers 12 17. And therefore much are they to blame who go about to imprison the Consciences of men within their own private tenets They forget that prisons are Publici Juris insomuch that he who detains another in his own private house or elsewhere he doth him a great injury how much more when under pretence of the Great Judge his words Compel them to come in whereby he invites men by strong and forcible perswasions to a feast these men not heeding the decorum use the words and pretend Christs Authority to force men to the prison of their own private opinions Repreh 3. Who will not be cast into prison but cast themselves into it a voluntary imprisonment who commit or yield themselves to prison to defraud their creditors Observ The free estate of those who have agreed with their adversaries and are of one mind with God the Father and his Law and Prophets What though they be cast into prison Paul reports of himself That he was in prisons often but he carried no guilt with him it is guilt that makes a prison Paul and Silas sung in the stocks Acts 16. The word of God is not bound Christ appeared to his Disciples twice when they were shut up and said peace unto them Observ 2. Here is a pattern for Christian Judges though they ought to be as a most just and even ballance whence they say that Just Judges are born under Libra so that they ought not to favour no not a poor man in his Cause yet in which scale the right lies that must incline and sway the Judge He therefore who suffers injury may justly expect favour from a Righteous Judge Observ 3. The Lord hath his Polity his Common-wealth on Earth in this outward world conformable unto his Common-wealth in Heaven where Christ is the Judge the Officers are the Angels the Prison is Hell The Great Judge executes this judgement upon obstinate men either 1. by himself as Gen. 19. The Lord from the Lord rained judgement is committed by the Father to the Son or 2. by his Officers the Angels 1. Good as Psal 103.20 22. 2. Evil Zach. 6.8 3. By Men also he delivers c. Observ 4. A prison is no restraint at all where the spirit of the Lord is there is liberty 2 Cor. 3. What to do what we list No to do what is just and lawful and right I shall walk at liberty when I keep thy Commandments Observ 5. Note hence the free estate of all those who agree with their Adversary who consent unto the Law who are obedient unto the Law I shall walk at liberty when I keep thy Commandments Howbeit this estate we come not unto upon a suddain it is no extempore business to be a Christian we meet with temptations from the flesh under these were the Galathians Gal. 3.17 and temptations from the evil spirit under these were the Ephesians Eph. 6.1 we come to Esech then Sitnah after that to Rehoboth then we walk at liberty indeed when we have neither adversary nor evil occurrent as Solomon saith of himself 1 Kings 5.4 His Kingdom figured the Kingdom of the Spirit whose fruits are Love Joy Peace c. Gal. 5. against these there is no Law The Father hath his prison the Law the Son his self-denial the Spirit hath no adversary Repreh Those who refuse to walk in that good and right way of Gods Commandments and turn aside into the way of sinners and though they be followed by the Law that therefore becomes their adversary they yield not nor agree with him but contumaciously run on until the adversary deliver them to the Judge and the Judge deliver them to the Officer yet although all this be their own perverse doing yet they murmur and repine against God Why doth the living man complain the man for the punishment of his sin Lam. 3.39 Dost thou consider against whom thou liftest up thy self even against the Lord of Heaven and Earth even the Judge of the world That God in whose hand thy breath is even he to whom the Father hath committed all judgement John 5. Cons This must needs be great comfort unto the Disciples of Jesus Christ who walk at liberty and enjoy their freedom which Satans Captive's want But alas I am so fast in prison that I cannot get forth It was the Psalmist's complaint and it may be thine and such may thy case be that it 's happy for thee that thou art so imprisoned There is nothing that men in their corrupt natural estate desire more than their own Will I doubt not therefore but to be
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which ãâã ãâã ãâã ãâã ãâã dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Rev. 19.10 This therefore is Elias's work to discover the false Prophetess Jezebel and to anoint Jehu a type of Christ who was is and is to come who shall cause her to be trodden under the feet of his Army as the old Jezebel was 1 King And thus Elias must rectifie the worship of God 2. He must also rectifie and set in order the man toward his neighbour Turn the hearts of the Fathers to the Children and the Children to the Fathers He shall put an end to differences between the Spiritual Fathers and their Children Cum Elias venerit solvet nodos He must resolve all doubts He shall put an end to war and bloodshed Jer. 47.6 ãâã ãâã ãâã ãâã ãâã 3. He must bring back the whole man to God He must restore the Natural man to his right and the Heavenly man to his He must recover all Edom to the house of Israel Obab vers 21. Elias must reduce all things to their first state The Reason 1. The honour of the great God who is the God of Order And can it be possible that alwayes things should be out of order ãâã ãâã ãâã ãâã ãâã confounded Have all the Beasts had their Reign and shall not God have his His justice is hereby evidently and eminently seen when he restores him to right that suffered wrong it 's honour to the wisdom power and justice of God how much more when all what ever is amiss is rectified and brought to right again 2. It is the Office of Elias so to do wherefore he is called the Tishbite Mal. 4.5 LXX Obser 3. There is a time to be hoped for when all things shall be restored and brought to right again Act. 3.19 These times are called ãâã ãâã ãâã ãâã ãâã See Notes in Gen. 12.1 2. Object We see so great iniquity and injustice in the Earth that it seems impossible that ever all things should be restored See Notes in Jer. 23.5 Obser 4. This is a ground of patience Consol Alas I find all things out of order in my self And is it possible that all things should be restored to their first state Is any thing impossible unto God It 's not mans work we now plead for but the work of God himself Elias is called ãâã ãâã ãâã ãâã ãâã i. e. The Lord God himself If the work seem to thee to go slowly on blame not Eliah murmur not at the great God but blame thy self that thou hast fallen so fouly from thy God it 's an easie matter to put the Soul out of frame one disorderly passion of wrath or fear or grief doth it but it 's hard very hard to bring it into order again it 's the work of Eliah God himself But I find my soul more out of course since I began the work than ever before While things are in motu in motion there is much more disturbance than otherwise as an house in repairing there 's hewing and knocking while thy restauration is in doing while thou art in motu there 's a necessity that thou be hewn by the Prophets nay even slain by the words of Gods mouth This chastisement is for the present grievous but it renders the peaceable fruit of righteousness unto those who are exercised by it Exhort Let us entertain Elias when he comes to restore all things Unless we entertain the Fore-runner we cannot receive the Messiah himself when he comes Psal 63.2 3. I have looked for thee in holiness that I may behold thy Power and Glory This is the Righteousness that goes before him Psal 85.13 See Notes in Gen. 26.1 ad finem Sign Our Lord tells us That at his second coming he shall scarce find Faith on the Earth 2 Esdr 15. v. 16. inconstabilitio That there shall be such dayes as were before the Flood They were eating and drinking marrying and giving in marriage until Noah entred into the Ark who was such to the Old World as Elias is unto the New Means Give heed unto Moses and remember his Law Mal. 4. Give heed unto John Baptist preaching repentance and amendment of life They who neglect or oppose the first Grace of God and the work of it they attain not unto the second The Office and work of Elias coming before Christ in the spirit supposeth the Office and work of the first Elias coming before Christ in the flesh Therefore we must be first Johannites before we can be Christians c. See Notes in Mat. 16.17 Thus when by the Ministry of the former Elias we come to Communion with Christ in the flesh we shall by the Ministry of the latter Elias come to Communion with Christ in the spirit When the Grace of God that brings Salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts looking for the glorious appearing of the great God and our Saviour Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW XVIII 15 16 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Moreover if thy brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a publican IT is the Prophesie of Caiaphas That it is expedient that one man should die for the people and that the whole Nation perish not unto which the Evangelist adds This spake he not of himself but being High Priest that year he prophesied that Jesus should die for that Nation c. Joh. 11.50 51 52. wherein is implyed the end of Christ's death to reconcile men unto God and that the Children of God should be gathered together into one mind Of the former I spake on those words Heb. 2.17 That he might make reconciliation for the sins of the people thereby the Apostle teacheth how man is to be reconciled unto his God In the words of the Text our Lord sets down a way and means how a man may be reconciled unto his brother If thy brother have trespassed against thee c. In the former words our Lord instructs us how to demean our selves that we give no offence unto our Brother In these he teacheth us how to behave our selves when our Brother offends us which behaviour is either Charitativa or Vindictiva either Charitable dealing with him when he is tractable vers 15 16. or vindictive or punitive punishing him when he declares himself obstinate In the charitable dealing with him two things are considerable 1. The crime which is here called Trespassing 2. The
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed ãâã ãâã ãâã ãâã ãâã especially by three things ãâã ãâã ãâã ãâã ãâã his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. ãâã ãâã ãâã ãâã ãâã 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it ãâã ãâã ãâã ãâã ãâã 3. In his anger how canst thou bear despiciency reproach contempt ãâã ãâã ãâã ãâã ãâã is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
and do good Hence is that of Hesiod ãâã ãâã ãâã ãâã ãâã and in the Greek Proverb ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
with righteousness shall he judge the poor and argue or reprove with equity for the meek of the earth that he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and 54.17 Every tongue that shall rise against thee in judgement thou shalt condemn Psal 98.9 For he cometh he cometh to judge the earth with righteousness shall he judge the world and the people with equity Where we have an Article of the Christian Faith but no ground or footstep for any bodily presence of Christ 2. We know neither the day nor the hour when the Son of man cometh this testimony we have often in the Evangelists Matth. 24. Luk. 12. Mark 13. Revel 3. and 16. The Reason is alledged by the Lord himself Act. 1. Because the Father hath put the times and seasons in his own power Matth. 24. of the day and hour knoweth no man no not the Angels but the Father only For since there is a place and time for mercy toward penitent sinners as the sentence and punishment due to their sin may be reversed so may the time of the judgment be reversed also and so be kept secret and hidden from us Yea the reason also may be from the iniquity of foolish and wicked men that they may be surprized and taken in their own wickedness as the Lord himself gives warning Luk. 12.39 This know that if the good man of the house had known what hour the thief would come he would have watched and not have suffered his house to have been broken through So Luk. 17.26 30. As in the days of Noah and Lot so shall the coming of the Son of man be they eat they drank they married and gave in marriage until the time c. that Noah entred into the Ark c. Nor is there here any ground of just complaint that wicked men are surprised so uncertainly since all have been warned timely to be prepared Yea Reason may be given of this in regard of all men for were a set and certain time reveiled when the Son of Man would come preparation would be deferred until that time And therefore since the day and hour is left by divine Wisdom indefinite and undetermined that so we may be ready not only when the judge shall come but always according to that 1 Joh. 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and what it is to abide in him we may see in the 6. Verse of that Chap. He that faith he abideth in him ought himself also to walk as he walked This may silence that presumptuous Spirit of Opinion that notwithstanding this assertion of our Lord will yet positively define a day and an hour when the Son of Man shall come proud spirits the Prophet tells us that secret things belong to the Lord our God but these intrude into Gods secrets and will have all things belong to them Hence may be reproved those who watch and keep a strict guard against all outward force but mean time lie exposed to the assaults of all enemies within O what fears what careful thoughts what searchings there have been what vigilancy and watchfulness to prevent and hinder all plots and designs of men contrarily affected But as for the Adversary the Devil his main design goes on still in mens hearts uninterrupted in Envy malice Bitterness Hatred Revenge c. these enemies against which the main watch ought to be kept every man cherishes in his own heart these enemies of the Soul as David calls them they live and are mighty and these are they which make the times perillous 2 Tim. 3.1 while Israel provided against Jericho and Ai they mistrusted not nor observed Achan the cause of trembling and gnashing of teeth as Achan signifies The 1. Reason of our Invitation or Exhortation to Watching may be from the Authority of the Captain of our Salvation it is his word of Command I say unto all Watch the word in the Greek is ãâã ãâã ãâã ãâã ãâã which the Etymologist brings from ãâã ãâã ãâã ãâã ãâã which signifies to raise up from sickness as Jam. 5.15 at the prayer of faith the Lord will raise up the sick also from the dead 2 Cor. 4.14 Knowing also that he which raised up the Lord Jesus shall raise us also by Jesus and to stand up as a Watchman is called in the Latin Vigilo which is either from vigeo or vi agere to act with all ones strength or might as he who is raised from the spiritual Malady of Sin or death he acts vigorously and performs the works of righteousness according to what the Apostle exhorts 1 Cor. 15. awake to righteousness and sin not the Metaphor is taken from military affairs and their night-watches 't is reported of the Romans that they had in their Army those which they called ãâã ãâã ãâã ãâã ãâã which lay outmost and did agmen claudere kept the guard and watch for the whole army 2. Reason may be considered in regard of the Objects watching implies such a strenuous acting which may invite us to enquire about what objects it is to be imployed and that either for the keeping increasing and obtaining of good or for preventing of evil or mischief 1. For the keeping and obtaining of good Ezra 8.29 Watch ye and keep them until ye weigh them before the chief priests and Revel 16.15 Behold I come as a thief blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 2. The evil to be prevented by watching is two fold either irrepens or incidens as the Civilian distinguishes them which answer to two other in our Law an Inconvenience or a Mischief 1. The Inconvenience creeps and steals upon us as a thief in the night and to such a one the Lord likens himself at his coming 2. Or else the Evil is incident as the Apostle speaks of that wrath which fell upon the Jews to the utmost 1 Thess 2.16 our watching ought to be in regard of both these Note hence the common Profession of all believers in Christ they ought to watch it 's their common duty to watch what I say unto you I say unto all watch The Christian Life is no state of Security as they say of the Civil Law Lex non est scripta oscitantibus sed vigilantibus so it may be said of the Divine Law and the voyce of the Gospel is Watch and pray these duties imply peril and fear not security and ease 3. Because we know neither the day nor the hour when the Son of man cometh therefore we ought to watch Because we know no certain time therefore we ought to watch at all times or if there be any more special time prescribed then to watch Our Lord tells us of two special times Luke 12.37 38. and 4 special times Mark
Simon and Andrew and James and John at their nets Mat. 4. Matthew at the Custom-house Ploughmen Shepherds Herdsmen Fishermen Publicans of what trade or occupation or profession soever these Disciples humble-self-deniers meek patient these may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest proud covetous self-lovers however otherwise most learned Clerks in that regard the Blacksmith may know more than the Blackcoat That of the Father is well known Surgunt indocti rapiunt Coelum nos cum nostra doctrinâ trudimur in infernum I have more understanding than my Teachers saith holy David The Apostles knew and taught the mysteries of Christ's death and resurrection what was the reason was David seen in Arts and Tongues or were the Apostles filii sapientum as the proud Pharisees called their Disciples Truly neither David gives the reason of his learning greater than his Teachers because saith he Thy testimonies are my meditation And how came the Disciples to be so well seen in the Divine mysteries not for any great learned skill I wiss O no they were ãâã ãâã ãâã ãâã ãâã unlettered men unlearned men and ignorant Act. 4.13 But the true reason is added They took knowledge of them that they had been with Jesus Repreh 1. Is God a free giver and is thine eye evil because he is good This then may justly reprove the envious spirit the envious spirit that riseth up against the Disciples in all Ages and reigns in too too many in these dayes They have a tale even a mystery of the infernal host Envy was missing in Hell and search being made after her she was found in a Monastery among men professing Religion and since they were dissolved among us she was admitted into Colleges and Societies yea she hath found that favour that she hath got into all Cities and Towns of the Kingdom yea she hath gotten into the Temple of God Ezek. 8.5 The image of jealousie in the entry indeed of Envy the word is ãâã ãâã ãâã ãâã ãâã Envy Mat. 23.13 The Scribes and Pharisees will not go into the School of Christ themselves nor suffer them that were entring to go in Like the Gardiners dog in the Italian Proverb They neither eat herbs themselves nor suffer others who can Or according to our English Proverb The dog in the manger The Patriarchs moved with envy sold Joseph into Aegypt Act. 7. will ye know the ground of it Gen. 37. ye find it to be his dreams and visions of Divine Mysteries This moved Shemaiah to write thus to Zephaniah Jer. 29.26 The Lord hath made thee Priest in the stead of Jehojada for every one that is mad Amaziah complains to Jeroboam Amos 7. The Land is not able to bear all his words what was the reason Amos was a true Seer and saw more Divine Truth than Amaziah Thus it was among the Scribes and Pharisees who delivered our Lord for envy Mat. 27.18 yea envy got among Christ's own Followers James and John Luk. 9.49 And I pray God she be not among us Repreh 2. The great pains which many take who are without to unfold the mysteries of Gods Kingdom yet all in vain they stay without they hear they wish they read and plod and struggle they dig and delve and search after the mysteries of the Kingdom they take pains it is as if a man being about to cleave wood and should set his wedge against the grain and think so to rive and cleave it it is not so to be done a little pains according to the grain will do it As if by their own subtilty pains and industry they could by main force hammer out the mysteries of Gods Kingdom There is a vein for silver and a place for the gold where they find it Job 28. he compares the secrets of wisdom to gold vers 7. there is a path that no fowl knoweth and which the Vultures eye hath not seen no high-flowne quick-sighted contemplators it is not found out by subtilty vers 8. The Lions whelps have not trodden it nor the fierce Lion passed by it it is not found out by strength vers 23. God understandeth the way thereof and he knoweth the place thereof After a long search he declares it who alone can vers 28. Vnto man he saith behold the fear of the Lord that is wisdom and to depart from evil is understanding But what then ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth yes no doubt but so that we first practise what we know and resolve to practise and obey what we shall learn and as yet know not it 's a good rule ãâã ãâã ãâã ãâã ãâã those things which having learned we practise these things practising we further learn as by exercising our strength we get more strength The Jews have an excellent Proverb ãâã ãâã ãâã ãâã ãâã A man that comes to the Word to be cleansed he is holpen from heaven Qui conatur juvatur But many like men in a mine as our Saviour tells the Pharisees Joh. 5. ãâã ãâã ãâã ãâã ãâã Ye search the Scriptures but ye will not come unto me that ye might have life ye will not deny your selves take up your Cross daily and follow me through my death unto the life like a cold lover that hath received a love-letter from her Friend and Suitor she reads it over and over delights in it puts it in her bosome yet desires not that he should come unto her or she go to him Thus deal many of us with the Scriptures our Beloved's Love-letter unto us we read it every day and resolve to read it over and over we adorn it guild it put it in our bosomes mean time we desire not his presence with us we will not deny our selves incline our ear forsake our own people and our fathers house that so the King may take pleasure in our beauty we desire not that he should come unto us we say not Nil mihi rescribas attamen ipse veni we say not with David I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 Observ 3. Here is a ground for Allegorical and Parabolical Expositions of Scripture if there be any here who make any doubt of them for if without a parable he spake not unto them Mar. 4.34 if to them that are without all things be in parables then in all reason those things which are in Parables or Allegories must be interpreted and expounded not as proper Speeches but as Parables and Allegories What a ridiculous thing it is for a company of blind men to dispute concerning colours which they never yet saw discoursing at large concerning some forreign Land how opprobrious must it needs be to such an one if one but meanly travell'd should ask him Sir were you ever there But they say as the Fryar said Legi in
Joh. Exhort To self-denial a man by this means becomes a fit Disciple of Christ He who hates not his own life he cannot be Christs Disciple Luk. 14.26 i. e. thy sinful life try this by the hatred of an enemy A servant hath no more will of his own he hath given up all to thee he must watch when he would sleep stay at home when he would go abroad fast when he would eat work when he would play at length he so looseth his own will that if he be asked what he would do he saith what his Master will so must thou do if thou be a Disciple of Christ Thou art no more Lord of thine own will thou wouldest be rich honourable voluptuous thy Lord commands thee and disposeth the contrary accept it fiat voluntas tua Domine let thy will be done O Lord. Sign They who are ãâã ãâã ãâã ãâã ãâã such as these are rather Sadducees Means To deny a mans self is to know himself otherwise how is it possible to deny ones self now this is a very difficult duty ãâã ãâã ãâã ãâã ãâã to know impartially and acknowledge what we are Alas nothing all we are is but dependance upon another we are not entia but entis it 's God alone whose name is ãâã ãâã ãâã ãâã ãâã and 't is God alone who cannot deny himself we may we must yea even in our best condition deny our selves In nothing I am behind the very chief Apostles though I be nothing 2 Cor. 12.11 and so we must think of our self unless we will deceive our selves Gal. 6.5 for he who thinks himself something when he is nothing deceives himself Now he who thinks himself nothing how can he pride himself how can he but deny himself 2. If we consider our corrupt and sinful state what is self then it is a very hard thing to know this A man is then most truly a man and in his most proper estate and condition when he hath denied himself he is then most himself when he denies himself and is without himself till then he is either 1. the beast wallowing in the mire of concupiscence or 2. the devil pleasing himself and priding himself in his own supposed excellencies and appropriating to himself that which is not his own but Gods then he is a man and truly himself when he renounceth all these and resigns up himself unto God and Christ this is ãâã ãâã ãâã ãâã ãâã to fear God and keep his Commandments is all man Eccles 12. Thus it is said of the prodigal Son Luk. 15.17 ãâã ãâã ãâã ãâã ãâã when he came to himself he was not with himself before he was with the Devil and with the Swine he was not himself till he had denied himself and came to his Father We say in Metaphysicks Impossibile est ens dependens esse separatum ab ente independente it is indeed impossible that man should be any thing at all in Gods esteem while he is centred upon himself till he deny himself and settle himself upon God and Christ the true foundation then having lost himself he finds himself then when he is nothing in himself then he is all in him who is all in all As a drop of water is lost in its self but it 's infinitely perfected beyond it self when it 's fallen into the Sea What a deal of labour toyl and vexation is saved thou strugglest and strivest with thy Maker all the time thou reservest thy will to thy self judge in your selves whether it be not better to divorce our affections now from them then 2. Means The Law of God that was made for the lawless 1 Tim. 1.9 10. This begets fear of God whereby men depart from evil and go out of themselves This works wrath Rom. 4.15 Be angry and sin not Psal 4. Eph. 4. It 's no marvel though men abuse the Law neglect it speak against it it makes against themselves their selfness 2. The second Lesson which the Disciple must learn is taking up his Cross daily it is commonly said that affliction persecution c. is the Cross of Christ Omnis generis calamitates piorum presertim veritatis causâ tolleratas saith Flaccius Ilyricus who undertakes to write a Clavis a Key to open the Scripture withal But if affliction and persecution such as he understands were the Cross then must the Church be alwayes in persecution never out of it for the taking up and bearing the Cross is the Disciples daily exercise Luk. 14.26 2. If affliction which befalls all men then should all men be Disciples Reasons why we should take up our Cross many might be given I shall content my self with few 1. Gods Command though the Lord need not give us any reasons of his Commands yet if ye please well to consider it ye will find 1. This reason of his command very pressing we have all of us taken upon our selves another life then that which our God breathed into us a life breath'd into us by the spirit of errour the spirit of the world whereby we are become strangers from the life of God Ephes 4. and indeed and in the sight of God not living but truly dead Ephes 2.1 ãâã ãâã ãâã ãâã ãâã 1 Tim. 5.6 the Prodigal Luk. 15. Idolaters Hos 13.1 therefore we must unlive this life dead it crucifie it put off this old man as he that hath two sutes he that puts on one must leave off the other 2. In respect of the sin it self God delights lege talionis we have crucified Christ by our sin and therefore it is just that we crucifie our sin by Christ and his Spirit of mortification Rom. 8.13 Neque enim lex justior ulla est Quà m necis artifices arte perire suâ They had caused him to dye a painful death and a great pain it is to crucifie sin pain in proportion of the pleasure in committing a tedious pain and it is to crucifie sin moriendo mori in dying to dye The Apostles having reproved voluptuous men for killing the Righteous One Jam. 5.6 7. adds Be patient therefore 3. Christ's Example Oportuit Christum pati atque ita per crucem intare in gloriam Luk. 24. most unreasonable it is that the head should be crowned with thorns and the body be pamper'd and delicate yet I am not ignorant that I lye exposed to a great objection for if we must take up the Cross against all and every sin if we will be followers of Christ it seems then that no reliques of sin ought to remain in us vide notes in Phil. 2.8 But this you will say is impossible to crucifie all and every sin Nicodemus thought the new birth impossible Observ 1. The accomplishment of all Types and Figures setting forth our mortification and crucifixion of sin Thus Sehon and Og and Cushan-Rishathaim and Jabin and Sisara Eglon Goliah the five Kings of Canaan the King of Ai c. all which and many more point us not only
I flee who is there that being as I am would go into the Temple to save his life Wherefore he concludes I will not go in In that great persecution against the Church Act. 8.1 The weak and young friends of Jesus Christ were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Observ 1. The Lord hath put fear and other passions and affections in his friends power He tells them where they shall place it and where not These are especially the beasts which the Lord commands the man to rule over and then is the man in the upright estate when the ãâã ãâã ãâã ãâã ãâã the ãâã ãâã ãâã ãâã ãâã the word and mind of Christ is supreme and ãâã ãâã ãâã ãâã ãâã the soul under it and under both ãâã ãâã ãâã ãâã ãâã the brutish passions and affections Observ 2. Death is not the most terrible thing or most of all to be feared Which is directly opposite unto that of Aristotle ãâã ãâã ãâã ãâã ãâã death is most terrible and he gives his reason ãâã ãâã ãâã ãâã ãâã Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth without examination by the Word of God What is more ordinary than that of the Philosopher used by Divines and approved by them and swallowed down by the credulous people who will believe such men what ever they say but not others which bring the express Word of God for their warrant which yet you see directly opposite unto the truth it self Thus the subtilty and cunning of the Serpent spoils us of Divine Truth as the Serpent dealt with our first Parents made them naked to their shame Gen. 3.7 And therefore the Apostle gives us sovereign counsel Col. 2.8 Beware lest any one spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ ãâã ãâã ãâã ãâã ãâã the word is properly plunder you and 't is the worst plunder to rob us of Divine Truth such a plunder is this The true Philosophy according to Christ teacheth us not to fear them that kill the body Philosophy and vain deceit tells us that we cannot chuse but we must fear them because ãâã ãâã ãâã ãâã ãâã Against this I oppose 3. Death it self is not to be feared by the friends of Jesus Christ Feared yea what friends of Jesus Christ who knows the evil world would desire to live in it except only to do the Lord Jesus all friendly offices and to help to deliver their neighbour out of the world He is afraid to dye who hath no hope afterwards to live saith Chrysostom Observ 3. What is the true Martyrdom what else but that the friends of Jesus Christ lay down their lives for his sake This is verum Martyrium i. e. a true and real witness unto the truth of God which is not to be given by words only for so they who are the enemies of Jesus Christ can give a verbal testimony The real testimony or martyrdome is with the voice of the life and death Such witnesses such worthies were the Apostles of Jesus Christ Act. 2.32 God hath raised Jesus from the dead whereof we are witnesses and with great power gave the Apostles testimony witnessing to the hazzard of their lives 5.30 31 32. We are wont to say we must lay down our lives if need require Nay our Saviour saith we cannot be his Disciples unless we lay down our lives our evil lives and that is the true Martyrdom See how the Apostle triumphs over all the enemies which might hinder him and the other friends of Christ from union with him Rom. 8.34 It is Christ that dyed yea rather that is risen again who shall separate us from the love of Christ c. Observ 4. The Disciples of Jesus Christ have enemies and such enemies as hate them even to death See Notes on 1 Thess 4.1 I dare appeal to the consciences of many who hate and oppose others by whom they know no evil whether that be not the very true reason why they hate them The will of the Lord is that his friends who do whatsoever he commands them should not fear the imminent perils of death it self yea that the daughters of Abraham his friend should not be afraid of any amazement 1 Pet. 3. Observ 5. See then who are the only truly valiant men who but the friends the Lovers of Jesus Christ Rom. 8. This admonition is directed as to all the Friends and Disciples of Jesus Christ so especially as appears by the context with the former words unto the Minsters of the Word it 's a notable ground of their boldness and resolution to preach the Truth of God and bear witness thereunto even to the death as Jesus Christ Isai 50.6 Christ speaks it of himself and all his friends Job 3.11 Verily verily I say unto thee we speak what we know and testifie what we have seen And so must the Ministers of God do they must testifie and witness the Truth of God which they know 'T is great rashness in men to testifie what they know not yea and cast away their lives and all in testimony of what they know not Our Lord commands his friends to preach and testifie of him even to the death but how canst thou whoever thou art confess Christ whom thou knowest not 'T is true indeed thou hast read much of Christ in the Scripture But hast thou ever seen his shape So saith our Saviour to the Pharisee Joh. 5.37 thou hast never seen him he is not formed in thee in death and in life thou art not a partaker of Christ Heb. 3.14 and 12. 2 Pet. 1. and how canst thou bear witness to him and confess him and that to the death They who bear witness of Christ they must know him Mark what our Lord saith to his Father Joh. 17.22 23. The glory which thou givest me I have given them that they may be one even as we are one c. Now consider with thy self hast thou received this glory of Jesus Christ Art thou one with him Is he one with thee and with the Father If so it be then thou knowest who he is and mayst give testimony if thus thou knowest Jesus Christ that confession of the Apostles may be thine 1 Joh. 1.1 That which we have seen c. Let every one consider well whether he know Christ thus yea or no before he confess him Otherwise to prate and talk of him before thou art conformable to his death and not partaker of his Divine Nature thou speakest what thou knowest not and bearest false witness of Christ Repreh 1. Those who out of pretence of friendship to Jesus Christ neglect their bodies Col. 2.21 22 23. Such as they who use their bodies rigorously kill that which ought to live and cherish and nourish that which ought to dye No man ever hated his own
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Christ himself who is not the blessing only but plural ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Some blindness by casualty but ãâã ãâã ãâã ãâã ãâã 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
diversly understood according to the LXX Translation who by it render divers words in the Hebrew which therefore I shall distinguish 1. According to the term à quo from which the passage is made 2. According to the passage it self and 3. According to the term ad quem whereunto Sin and Death tends 1. According to the term à quo the word by which they render ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã to go forth 1. As a plant out of the Earth and so Death grows up out of the earthly and carnal mind Rom. 8.6 from a Root that beareth gall and wormwood Deut. 29.18 a poysonful Herb. The word is ãâã ãâã ãâã ãâã ãâã like that 2 King 4.40 Man of God Death is in the pot a root of bitterness which springing up troubles us whereby many are defiled Heb. 12.15 2. As a Child out of the womb Sin being perfected brings forth death Jam. 1.15 and we read of the first-born of death Job 18.13 3. As the Sun goeth forth out of the East for so the false light goes forth such is Vr Chaldeorum Satan is an Angel of light the light that is in thee is darkness accordingly the LXX turn it by this word ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 4. It signifieth to go forth as a word out of the mouth and this is the word of Belial i. e. the Devil as the Syriack turns it 2 Cor. 6. which the Devil first spake into our common Mother and thence into all her Seed So what we turn Deut. 15.9 a thought in thy wicked heart Hebr. a word of Belial in thine heart and an evil disease Psal 41.8 An evil disease cleaveth unto him is in the Original a word of Belial or the Devil is poured into him and what we turn Psal 101.3 a wicked thing is Hebr. a word of Belial This is the word whereof the Wise Man speaks Ecclus. 23.12 A word cloathed about with death 5. It signifieth to go out as one goes out to war So the Serpent having by stratagem overcome the Woman he continues the war with her Seed Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul 1 Pet. 2.11 2. According to the motion and passage it self The LXX by this word render ãâã ãâã ãâã ãâã ãâã to descend and so death natural spiritual and infernal descends as an hereditary deadly disease as the Stone from the Father to the Child an hard and stony heart ãâã ãâã ãâã ãâã ãâã Ephes 4.18 a foul leprosie such as that of Gehazi 2. They render it by repere to creep Psal 104.20 for so it steals down upon all the posterity of Adam insensibly without any noise it is that true pestilence that walks in darkness Psal 91.6 So the LXX by it turn ãâã ãâã ãâã ãâã ãâã to walk like a walking spirit this is malum irrepens 3. According to the term ad quem or end of the motion or passage So the LXX turn ãâã ãâã ãâã ãâã ãâã which is to pitch a Tent by ãâã ãâã ãâã ãâã ãâã Gen. 13.12 and Isa 13.20 Death takes up the house of the Soul the Curse rests in it Zach. 5.4 it takes a circuit and goes round about as the Devils do 1 Pet. 5.8 who brought death into the world Wisd 2.24 and therefore they render by it ãâã ãâã ãâã ãâã ãâã it over-flowes as the Seas and therefore they render by it ãâã ãâã ãâã ãâã ãâã the floods of ungodliness the waters which overwhelm the streams of iniquity which go over the Soul Psal 124.4 So the Lord threatned Jerusalem Ezech. 5.17 By all these expressions we understand what the passage of death is and how it passeth over all The reason of this intimated in the opening of the first point is considerable in regard of that first Decree of God In the day that thou eatest thereof dying thou shalt die which is the Statute which the Apostle mentions Hebr. 9. Statutum est omnibus semel mori 2. From proportion of the punishment unto the Sin the Sin common to all and so the punishment 3. Point I shall give no other reason for this Point than the following words ãâã ãâã ãâã ãâã ãâã In quo omnes peccaverunt The words have a double understanding and are urged by men of different judgements Both 1. By those who believe and acknowledge this first sin and so they turn them in that or in whom i. e. in Adam all sinned And 2. those who believe it not and so they turn them quatenus so far forth But truly that Translation profits them not for if so we render the words Death passed over all so far forth as all have sinned they will amount to as much as our present Translation Death hath passed over all so far forth as all have sinned for how far forth have all sinned unless according to that Original pollution contracted from our Common Parent by whom sin entred into the world Observ 1. Spiritual Death is successive and not all at once it passeth upon all in succeeding generations and upon all persons but by degrees Nemo repentè fit pessimus Moriendo morieris i. e. sensim by little and little Observ 2. What is the cause of this overflowing scourge as the Prophet Isaiah calls it Chap. 28.2 What is the reason of this deluge of calamities and miseries which overflow the Land The Apostle tells us the Reason Death passeth over all in that all have sinned we lay the blame one upon another out of partiality and such is our folly we think the cause of these miseries is some other thing than indeed it is our Lord implies as much Jer. 9.12 13 14. 1 King 8.33 When the people be smitten down before the enemy because they have sinned against thee vers 35. When heaven is shut up that there is no rain because they have sinned verse 37. Famine pestilence blasting mildew locusts verse 38. Who shall know every one the plague of his own heart Particular examples are infinite 1 King 16. Vengeance is taken by Zimri on the house of Basha and upon himself and all so ordered by God for his sins sake vers 18 19. And therefore the Prophet Isa 28.1 gives the reason of the overflowing scourge Wo to the crown of pride to the drunkards of Ephraim their pride covers them as a crown and compasseth them as a chain violence covers them as a garment they are swallowed up of wine and therefore the scourge must also swallow up overwhelm and overflow them Hence was the deluge of water which followed the deluge of sin and therefore it is called in the High and Low Dutch the sin-flood or the flood that came by sin Repreh Why then do we go about to hasten the death of one another It was the argument of the woman of Tekoah unto David We must needs all die and are as water spilt upon the ground 2 Sam. 14.14 Exhort Let us consider our
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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Exod. 25.17 the Mercy-seat it hath the name from covering ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which is to take up a Tent or Tabernacle and so Christ the Life ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which we turn Rom. 8.6 to be carnally minded according to the extent of the word ãâã ãâã ãâã ãâã ãâã we may turn it the mind and affection of the flesh and so our Translators Col. 3.2 render ãâã ãâã ãâã ãâã ãâã set your affection and in the margin mind so that according to them ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã indefinitely ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
himself to do evil in the sight of the Lord 1 King 21.20 He was a very vassal of iniquity and for your iniquities have ye sold your selves saith the Lord Isai 50.1 Redemption therefore is the purchasing or buying again of that which was aliened and sold And Christ redeems a man or people when he purchaseth and buys him again by his blood and accursed death from him that hath the power of death Hebr. 2.14 and by his Spirit from the earth the accursed earth Revel 14.3 from iniquity Tit. 2.14 Ephes 5.25 from false Religion 1 Pet. 1.18 from vain Conversation from the vassalage and slavery of sin uncleanness and iniquity so saith the Apostle expresly Tit. 2.14 Jesus Christ gave himself for us that he might redeem us from all iniquity there 's one of the tyrants under which we are in bondage and purifie unto himself a peculiar people zealous of good works there 's redemption from the other slavery the bondage of uncleanness This reproves the witchery and sorcery of the world They imagine themselves redeemed and free men and righteous men yet are they very drudges and slaves to uncleanness and iniquity and therefore our Lord said that the Spirit should reprove the world of righteousness There is a world of ungodly men who go masked under the visor of false righteousness and false freedom being unrighteous men and servants unto divers lusts A grand imposture and deceit whereby the Sons of men are willingly beguiled When they serve divers lusts and pleasures live dissolutely and loosely drunkards covetous men serving every base humour of those who can advance them and make them some bodies in the world popular men ãâã ãâã ãâã ãâã ãâã men-pleasers and women-pleasers the word notes both as the Apostle calls them Ephes 6.6 We are free men and were never in bondage unto any said the Jews yet never was Nation more frequent in bondage than they were so we Though they live in this notorious and palpable slavery yet such is their civil madness they fancy themselves free men men redeemed by Christ and servants of righteousness just like those Jer. 7.8 Ye trust in lying words that cannot profit will ye steal murder commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not and come and stand before me in this house that is called by my Name and say ãâã ãâã ãâã ãâã ãâã we are free so the word signifieth we are redeemed thus the Jews murderers and liars told our Lord they were Abrahams Seed free-born and never in bondage to any Joh 8.33 O Beloved is it not the guise of this world for those who yet pretend Religion to do thus hate one another slander commit adultery lie swear curse c. serve the world that 's their Baal their Lord as the word signifieth serve their bellies serve divers lusts and pleasures yet do they not say they are free we are justified we are sanctified we are redeemed by Christ what contradictions be these free men are freed and delivered from the slavery of their sins yet they serve their sins and are slaves to them can they be free yet slaves Justified men are such as are dead with Christ from their sin He who is dead is freed from sin vers 7. The Margin according to the Greek ãâã ãâã ãâã ãâã ãâã he is justified and the Syriack there is set at liberty from his sin now can men be justified from their sins nay set at liberty from them yet be in bondage to them be dead in trespasses and sins They who are redeemed are ransomed and brought again from their former Lords and owners their sins and iniquities as the Apostle speaks 1 Pet. 1.18 Ye were not redeemed with silver and gold from your vain conversation but with the precious blood of Christ Now can men be sold to do evil and be servants of iniquity and live still in their vain conversation yet be redeemed by Christ from their vain conversation If the son make thee free then art thou free indeed Joh. 8. Thou art now redeemed and free only by a strong fancy which thou callest Faith thou thinkest thy self free and redeemed but thou knowest thou servest iniquity I appeal to thee what is there in thee to difference thee from an arrant slave to iniquity but only the conceit thou hast that thou art freed and redeemed by Christ which conceit thou callest faith Now can such a conceit make thee free and redeemed otherwise than by imagination judge impartially of thine own estate He whom the son makes free he is free indeed Thou believest that thou art redeemed and freed from iniquity when yet thou knowest thou servest iniquity Can thine opinion conceit and fancy which thou callest belief make thee redeemed and free I beseech ye weigh this reason that which a man believes if it be true must be before he believes it otherwise he believes a lye no mans belief makes the things he believes to be so but the thing which he believes must first be and then he believes it to be Can the imagination of one of your servants make him a free-man nor can thine imagination call it faith if thou wilt make thee redeemed or free from sin if thou serve sin yet this is the false belief that deceiveth the whole world O wicked imagination how hast thou corrupted the whole earth Such is the deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved and redeemed For this cause God sends them strong delusions that they should believe a lye that they all might be damned who believe not the truth but have pleasure in unrighteousness 2 Thess 2.10 11 12. The fourth point ãâã ãâã ãâã ãâã ãâã unto holiness Righteousness and holiness however sometime they be distinguished one from the other yet are they also sometime confounded and taken for the same Thus Luk. 1.75 That we may serve God in holiness and righteousness And Ephes 4.24 The new man is created after God in righteousness and holiness but that which most convinceth is Heb. 12.10 11. that which in vers 10. The Apostle calls holiness vers 11. varying the phrase he calls righteousness Hence it is that not only the way and means of attaining unto the everlasting life communion with God and Christ as where St. Paul saith the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and without holiness no man shall see the Lord Heb. 12.14 But also Christ himself the everlasting life is called by both these names for so Christ is not only the holy and the just but likewise holiness and righteousness it self 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification and redemption and to come unto Gods righteousness Psal 69.28 and Rom. 6.16 is all one with ãâã ãâã ãâã ãâã ãâã here which signifieth such an accomplishment of holiness and righteousness that the holy and
from the abounding of iniquity because saith he iniquity shall abound the love of many shall grow cold Mat. 24.12 4. This is the reason of all sinful designs and wicked actions in the world their ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã they are ruled by an irregularity and lawlesness it self is the Law they are squared by iniquity hath erected her Throne in ungodly men Psal 94.20 upon which it sits rules decrees unrighteous decrees and imagins mischief by a Law Such were the Ordinances of Aegypt Levit. 18.3 and the Statutes of Omri Mich. 6.16 According to this Law they will be angry with their brother without a cause Matth. 5.22 they will look upon and lust after a woman and commit adultery with her in their hearts vers 28. they will swear and take Gods name in vain vers 34. they will render evil for evil vers 39. they will hate their enemy vers 43. Please ye see some Examples of proceedings according to this lawless Law 1. according to this Law Naboth lost his inheritance and his life too Jezebel iniquity it self checks Ahab a servant of iniquity as too remiss too slack in the execution of this Law 1 King 21.7 Dost thou now govern the kingdom of Israel up eat thy meat and be merry I will give thee the vineyard of Naboth the Jezreelite Iniquity hath her servants and officers men of Belial whose mouths speak wickedness to bear witness for her she hath her Elders and Nobles to judge for her and give sentence and a cloak of Religion to cover all and the business is done Ahab take possession God's Cause covers all 2. Such another servant of wickedness was Shemaiah Jer. 29. who checks Zephaniah and the rest of the Priests for remisness The Lord hath made thee a Priest instead of Jehojada the Priest that ye should be officers in the house of the Lord for every man that is madd and makes himself a Prophet that thou shouldest put him in the stocks And why therefore hast thou not reproved Jeremiah of Anathoth Necessity is a Law to the crooked generation 3. According to this Law Herod proceeded against John Baptist who told Herod it was not lawfull for him to have his brothers wife but Herod found another Law to put him up in prison and take off his head Joh. 14. and what Law was that but ãâã ãâã ãâã ãâã ãâã 4. But if ever iniquity was mounted on her Throne and imagined mischief as a Law it was in the condemnation of our Lord when against all Law they would put to death the Author of Life when they would put to a most shameful death when they would crucifie the Lord of Glory as the Apostle most elegantly yet say they we have a Law and by that Law he ought to die and what Law was that but ãâã ãâã ãâã ãâã ãâã but lawlesness it self that Law which rules all lawless men that light which guides the Sons of darkness and if the light that is in thee be darkness if the Law it self be ãâã ãâã ãâã ãâã ãâã how great is that darkness how lawless is that Law 5. And how miserable then are the Subjects unto that Law the servants of iniquity they are Lorded over by iniquity it self it was the Psalmists Curse upon his incorrigible enemy Set thou a wicked man to rule over him Psal 109.6 But over wicked men rules iniquity and wickedness it self all their members are subject to the Law of their members their members are not their own but taken up by iniquity their inward parts are full of wickedness their brain is possessed with covetousness Avaritia in capite omnium Amos 9.1 and pride that possesseth their heart Prov. 21.4 So that the thoughts memory fancy understanding appetite will affections all serve iniquity and therefore the outward members cannot be free their mouth is not their own 't is the mouth of wickedness Psal 107.42 they brag indeed that their tongues are theirs Psal 12. but it cannot be so for they know not of themselves what to speak but iniquity teacheth their mouth Job 15.5 and fills it with cursing and bitterness Psal 10.7 and their tongue speaks pride Psal 17.10 and detraction Psal 140.4 Their power and strength they have is imployed in the service of sin their right hand is not their own 't is a right hand of iniquity Psal 14.4 so that their tongue and their doings are against the Lord Isai 3.8 and the whole man a man of sin and all the parts and members servants of iniquity ãâã ãâã ãâã ãâã ãâã as the servant complains in the Poet and under the same slavery the Apostle groaned Rom. 7. till he was delivered by the Grace of Christ Wretched man that I am who shall deliver me from the body of this death And as it seems miserable to those who know and feel this servitude so much more miserable and lamentable is the case of those who bear this heavy burden yet through long custome are insensible and know it not like one under water who feels not the weight upon him The old servant of iniquity submits and yields himself like a beast so the word I told you signifieth to his accustomed burden as the Camel's inured to their load bend their knees when their burdens are laid upon them And such a very beast is every servant of iniquity and such a beastly life liveth many an one who yet would be accounted a good Christian man In his youth intemperancy puts a bit in his mouth and leads him along like an horse by the mouth through riot and drunkenness through chambering and wantonness through excessive eating and drinking and carding and dicing and whoring and drives him about and about in a circle of the same painful lusts like an horse in a mill blindfold Impii ambulant in circuitu Then if any be set to break him he is monitori asper he is fat and kicks and casts his rider and like a wild Ass snuffs up the wind at pleasure Jer. 2.24 then he 's sick of the the farcions and pride and vain-glory traps him and he 's hurried away with the humours of the time e'en as the fool rides him any foolish and hurtful lusts at length in his old age covetousness catcheth him and makes him a purchase for an unthrift such as himself was and lades him with thick clay and rides him to the Devil ãâã ãâã ãâã ãâã ãâã all which sufficiently discovers the miserable condition of the servants of iniquity and being advisedly and timely considered may well make us all weary of that service and perswade us to return unto our old Lord to yield our members servants unto righteousness That 's the third point We ought to yield our members servants unto righteousness The righteousness here meant is either 1. Christ himself who is Jehovah Jerem. 33.15 the essential righteousness of God and so that which is here called righteousness vers 22. is called God himself being made free
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are ãâã ãâã ãâã ãâã ãâã 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
Moses to name only Moses and the Heathen Law-givers against whom the Prophet Isaiah denounceth a wo Chap. 10.1 Wo unto them that decree unrighteous decrees and write grievousness which they have prescribed And truly both these would follow were it so that the Law per se directly and properly were the cause of our passions and motions stirred up in us by the Law and of the fruits brought forth unto death The Apostle therefore wisely and timely distinguisheth between what the Law directly and properly doth and what sin doth by occasion of the Law 1. First he tells us what the Law directly and properly doth vers 7. What shall we say is the Law sin God forbid and he proves it For that which discovers sin to be sin is not it self sin But the Law discovers sin to be sin And therefore the Law it self is not sin Now that that which discovers sin to be sin is not it self sin appears from hence because no man on set purpose doth that which he knows to be sin but what he thinks good saith Dionysius Areop because either true or apparent good is that which all men naturally desire Seeing therefore the Law discovers sin to be sin yea forbids sin yea accuseth the sinner for sin it cannot be the cause of sin but rather indeed the cause why a man should not commit sin and therefore the Law is not sin no the Law is holy just and good vers 12. But how then comes it to pass that the motions of sin are stirred up by the Law This comes to pass by accident not causally but occasionally therefore 2. The Apostle shews what sin doth by occasion of the Law vers 8. Sin taking occasion by the Commandment it wrought in me saith he all manner of concupiscence and vers 11. sin taking occasion by the Commandment deceived me and vers 12. Sin by the Commandment became exceeding sinful For greater manifestation of this he transfers the business as to himself by a particular and personal instance which is the Text I was alive without the Law once wherein we have a two-fold estate of the man 1. Before the Law came 2. after the Law came 1. Before the Law came and herein for explication two things must be opened 1. Of whom the Apostle speaks this of himself or some other man when he saith I was alive without the Law 2. How he is to be understood when he saith he lived without the Law 1. Who is this I and of whom speaks the Apostle this Who this I in the Text is and of whom to be understood there hath been and yet is among some great disputation such a strife as was for Homer by the seven Cities My purpose is according to my profession and my engagement when I first entred upon this argument without taking part or siding with flesh and blood and without acrimony or bitterness which commonly attend on controversie to endeavour according to the irrefragable dictates of Gods everlasting truth to compose the differences among us concerning the Law And therefore I shall not name the Disputants lest I should revive their disputes They say Juvenal occasioned at least many to be lewd and vitious by too open and plain discovery of their vices Some of the Ancients that I say not also some of latter times who have presumed by their Authority to be Mallei haereticorum to beat down hereticks and their heresies have in the event proved Mallei haereticorum in a worse sence the forgers and contrivers of heresie And whereas they thought to beat down a few they have hammered out a many 1. There are who understand this man in his pure naturals But in what man can any one instance since the fall that was in his pure naturals that this Text may be understood of him 2. There are who understand this man to have been a rational man since the fall but was there ever any such rational man since the fall without a law to regulate his reason for surely he had either the written law or the law of nature born of him 3. Others conceived him to be a man under the Law but that he could not yet actually be as he saith himself I was without the law once and we now speak of him as such as without the Law for the avoiding therefore of further disputes we may understand That the man here mentioned is the earthly the natural man who although he have had some knowledge of the Law though the Law hath not hitherto wrought upon him it hath not yet made any discovery of his sin it hath not come home pressly to him like Nathan to David and said Thou art the man And if we understand the man in the Text thus It matters not much of what person definitly the Apostle speaks this of himself or of some other since he himself and all others have been in the very same condition But you 'l say he speaks of himself yea vers 25. ãâã ãâã ãâã ãâã ãâã I my self what more plain Answer He doth so yet this may be docendi gratiâ as we speak as we are wont for instance sake to name our selves or some other Thus in the Civil Law Titius and Sempromus are the subjects of many Law Cases And we have persons also in our common Laws who are the subjects of many Cases But doth the Apostle use any such kind of Rhetorical Figure Answer You shall judge 1 Cor. 1. The Apostle reproving them for the contentions and divisions among them vers 11. It hath been declared unto me saith he that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ Were Paul and Apollo think you two of the persons whom the Corinthians strove for ye shall hear him speak for himself 1 Cor. 4.6 These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye may learn in us not to think of men above that which is written that no man be puffed up for one against another a sin too too usual among us and I fear more frequent than it was in Corinth However this may be true that the Apostle spake of himself in the Text or of another I contend not so we understand himself or some other to have been in this condition as most certain it is the Apostle and every man else hath been he lived without the law once But 2. How can this be understood that he lived once without the law What law is here to be understood Here is again a controversie what Law is here understood the Law Natural or the Law Moral It is not material whether Law we understand since the moral or written Law is founded in the Law of Nature But the question here is how the man could live without the Law since the Law followeth the sin close at the heels as Jacob did
check of the Law without remorse of conscience heretofore was this a liberty or a wildness was this a soundness or a sickness was this a life or more truly a death Afflict not thy self too much poor soul for these unruly motions of sin but consider with thy self if these be wicked sinful abominable and loathsome to thee What wert thou when thou wert one and the same with them when thou livedst in them without the Law thou wert one with them thou wert incorporate with them into the body of sin O rather magnifie the grace and goodness of thy God who looseth the bonds of thine iniquities who discovers thy sin to be sin and for sin condemning sin Rom. 8.3 who now undertakes the cure of thy spiritual ulcers This large suppuration and mattering this abundance of filth proceeding from thy wounds is an argument of strength and soundness in the inward parts that thou now feelest the deadly darts of Satan it s a sign of some life in thee where there is sense there is life and è contrà if thou perceivest thine own unrighteousness endeavour to find it more if thou seemest filthy to thy self be more filthy so we understand that Revel 22.11 Exhort Doth the Law come Doth thy sin revive Then let us be exhorted to live no longer without the Law but let us entertain the Law as we would welcome a guest For Motive hereunto consider the manifold blessings upon the obedient Deut. 28.11 The Lord shall make thee plenteous in goods spiritual goods the holy Spirit it self he shall bless thee in the land which the Lord gives thee the holy land or land of holiness Consider the curses upon the disobedient upon the out-laws The penalty of an out-law according to our Laws is loss of goods loss of the graces of Gods Spirit loss of lands loss of the holy Land Yea the out-laws caput gerunt luporum any one that meets thee may kill thee saith the Lawyer They are out of protection of the Laws for meritò sine lege periunt qui secundùm legem vivere recesserunt And such out-laws are we all while we reject the Laws of our God no better than Cain conceived of himself like fugitives and vagabonds upon the earth without any benefit of Gods Laws that who ever findeth us may slay us Aliens from the Common-weal of Israel strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 O Beloved As knowing the terrour of the Lord we perswade men Let us let us I beseech ye so many as are yet out-laws in-Law our selves before the Decree go forth ye know the out-law if sought and called in five several Counties refuse to come in and answer to the Law pro exlege tenebitur he is held as an out-law and those penalties pass upon him O how long how often hath the great King of kings himself sought his out-laws who ought to have sought unto him By how many Messengers hath he rising up early and sending them wooed us to come O how lowly how infinitly below his state hath he stooped to winn us to be merciful to our own souls What a low condescent is that that 2 Cor. 5.20 We are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God NOTES AND OBSERVATIONS UPON ROMANS VII 10. ãâã ãâã ãâã ãâã ãâã I dyed and the commandment unto life was found to me unto death THE coming of the Law hath a double event 1. One in regard of sin 2. Another in regard of the man 1. In regard of the sin that revived 2. In regard of the man he died I call these events not effects of the Law for effects proceed from and depend upon causes truly and properly so called and so it cannot truly be said that the Law coming caused sin to revive and caused the man to dye but occasioned both for an event answers to an occasion or a cause by accident as an effect answers to a cause per se and truly and properly so called In these words therefore we have two events of the Law coming to the man 1. Sin revived 2. The man dyed I spake of the first I now proceed to the second event of the Law 's coming The man dyed Herein for our berter proceeding we may enquire 1. How he may be said so to dye 2. What death the man dyed 3. How upon the coming of the Law the man dyed 1. What death the man dyed privations are best known by their opposite habits and therefore as life is three-fold so likewise is death There is a life of 1. Nature 2. Grace 3. Sin And there is a death opposite unto that life of Nature Grace Sin 1. Of the first death these words are not to be understood for the man lives his natural life both under the life of Grace and the life of sin The question therefore lies between the two other deaths whether of them two is here to be understood whether the man may be said to be dead unto the life of Grace upon the coming of the Law or rather 2. dead unto the life of sin I find most Interpreters both Ancient and Modern agreeing that the former is here to be understood namely that the Law coming occasioned the death unto the life of Grace and that the Law coming the man dyed from his life of grace But under correction of better judgements I conceive that that death cannot here be meant by the Apostle for if we should understand that upon the coming of the Law the man then dyed from the life of grace then before the coming of the Law the man should have lived the life of grace for he is said to dye from that life which before he lived but that cannot be For before the commandment came he lived not the life of Grace as appears evidently out of the Context for before the commandment came he lived a lawless life a life without the law the life of sin And therefore when the commandment came he is here to be understood to dye from his sinful life which is that life which he lived before the commandment came 2. How may the man be said to dye The man is said to dye when the sin offers it self as a life unto him and he is a dead man unto the motions of it When therefore sinful thoughts represent the objects unto the man and he rejects them he is said to dye unto them Thus when envy pride covetousness c. present themselves unto the man for so many lives and the man still continues in the denyal and rejection of them He may be said to dye so many several deaths As when the Law comes sin revives and puts forth all her force so it comes to pass that the man dyes every day as the Apostle protesteth 1 Cor. 15.31 and 2 Cor. 11.23 he tells us that he was in deaths often 3. But
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an ãâã ãâã ãâã ãâã ãâã a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 ãâã ãâã ãâã ãâã ãâã Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. ãâã ãâã ãâã ãâã ãâã If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or ãâã ãâã ãâã ãâã ãâã in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Cââistian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The ãâã ãâã ãâã ãâã ãâã 2. The ãâã ãâã ãâã ãâã ãâã 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâg to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ so now
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâe not these those things after which the Gentiles seek Is not ãâã ãâã ãâã ãâã ãâã the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâs too many at this day who presume upon their Faith and that their heart is right towards God anâ that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. ãâã ãâã ãâã ãâã ãâã Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called ãâã ãâã ãâã ãâã ãâã Schindl in ãâã ãâã ãâã ãâã ãâã But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. ãâã ãâã ãâã ãâã ãâã But let a man examine himself and so let him eat
vers 30. The practice of the Apostles exposing themselves so to daily to hourly perils in hope of the Resurrection 2. The proper Testimony taken from his own practice and that confirmed by his Oath Vers 31. 1. The Apostle and with him all Believers dye daily 2. The Apostle hath rejoycing in Christ Jesus our Lord. 3. The Apostle swears by that rejoycing which he had in Christ Jesus our Lord he dyed daily 1. The death which the Apostle professeth daily to dye may be understood Either 1. Of those outward perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel 2. Or it may be understood of the daily mortification of sin in hope of the Resurrection and Life Reason See Notes on Rom. 6.8 Observ 1. The true Christian life however easie in profession is most difficult in practice 2. The Apostle had rejoycing in Christ Jesus our Lord. Quaere 1. What is meant by rejoycing 2. How in Christ Jesus our Lord The word ãâã ãâã ãâã ãâã ãâã which we turn rejoycing may as well be turned glorying This rejoycing or glorying is in Christ Jesus our Lord the Author of that glorying and rejoycing Reason This glorying and rejoycing proceeds from the pattern of Christ's sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the cross c. Observ 1. Note here that all the afflictions both outward and inward which befal us in our way and course of mortification they are counterpoised and balanced by joy rejoycing and glory 2 Cor. 6.10 And therefore the Apostle propounds all his sufferings as the Object and Matter of Glory 2 Cor. 11.18 Observ 2. The true solid and durable rejoycing and glory is in Christ Jesus our Lord Luk. 2.10 I bring you tidings of great joy that shall be to all people Yea the joy over-passeth over-weigheth all the pressures My Brethren count it all joy when you fall into manifold temptations Jam. 1.2 Rejoyce in the Lord always and again I say rejoyce Insomuch as the sorrow is only expressed with a quasi as it were ãâã ãâã ãâã ãâã ãâã as sad or sorrowing but always rejoycing 2 Cor. 6.10 In thy presence is the fulness of joy Axiom 3. The Apostle sware by that rejoycing which he had in Christ Jesus our Lord that he dyed daily The words are diversly read and that in ancient Copies ãâã ãâã ãâã ãâã ãâã By your rejoycing or glorying And ãâã ãâã ãâã ãâã ãâã By our rejoycing ãâã ãâã ãâã ãâã ãâã is a particle that signifieth protesting or swearing though there be a difference between them yet ãâã ãâã ãâã ãâã ãâã signifieth both And therefore it 's rendred here as in some other English Translations I protest and in the Syriack I swear Reason 1. The matter is of great moment mortification of sin and that daily Reason 2. That he might perswade them to an imitation of himself in this duty of so great moment Doubt What need had the Apostle to swear this The Corinthians to whom he wrote and all the Churches whereof he had a care 2 Cor. 11. They all knew the perils and hazards whereunto he was exposed they all knew he went in danger of his life And if so he did and they knew it what need he swear it Was this Oath taken in judgement Beloved I fear we are dull in hearing and true understanding what the Apostle hath written We are 't is too evident outwardly minded Had St. Paul here understood a natural and bodily death The Objection I have made would stand firm for his outward perils were so well known that there was no need of an Oath to confirm them But that daily dying to sin that daily ceasing from his own Wisdom and Knowledge that he might be wise with the Wisdom of God that daily mortifying his earthly members fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry who knew this but the Lord and his own Spirit Who but the Lord and his own Spirit knew that inward sympathy with the Corinthians and with all the Churches whereof he speaks 2 Cor. 11.29 And therefore if I must glory saith he I will glory in my infirmities vers 30 31. The God and Father of our Lord Jesus Christ knoweth that I lye not c. Observ Hence it appears lawful to protest by heaven and earth as the Prophets have done by the holy Angels as the Apostle gives example 1 Tim. 5.21 Yea it is lawful to swear when the glory of God requires it or our Neighbour's Salvation So the Oath have the three comites juramenti as they are called Jer. For so we have warrant Deut. 6.13 and 10.20 And the Apostles Example 2 Cor. 1.23 Phil. 1.8 But our Lord saith swear not at all Matth. 5.34 He there forbids Oaths by the Creatures usual then among the Jews But it s evident by the following words that the Lord prohibits the frequent use of all Oaths in our ordinary discourse among men where there is no necessity of swearing And therefore the Lord adds Let your communication be yea yea and nay nay True Some will say But whatsoever is more than this is evil that 's a weak yea a false collection from our Lords words he saith not that it 's evil But it cometh of the evil one The Apostle protested or sware ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã by your rejoycing or our rejoycing which I have in Christ 1. If we read the former the Apostle rejoyceth either 1. In that proficiency Or 2. In the joy and glory which he hoped for in them 2. If we read the latter the Apostle protests or swears by that glory which he had of their conversion by him And indeed the Readings are both Ancient And there is much to be said for both And therefore the V. L. Syri Tremel Diodati the Spanish Translation follow the former Luther Castellio Vatablus Piscator and French Bible all our English Translations which I have seen follow the latter Except our last Translation which puts also the latter in the Margin Whence we may gather thus much That the people of God have common joys and sorrows one with other Thus the Apostle professeth that the Thessalonians joy was his 1 Thess 2.19 20. And the same Apostle tells the Corinthians that his joy is the joy of them all 2 Cor. 2.3 Thus also their sorrows are common As Instruments of Musick tuned to the same height mutually affect each other Luk. 1. St. Paul dyed daily and rejoyced daily He rejoyced and invites us to rejoyce always Phil. 4.4 There is no dolour no sorrow in this death nor ought our sorrows to exceed in regard of the natural death Hezekiah wept sore not that he feared to dye but he had not yet a son that the promise made to David might be continued unto them So great mourning was for Jephtaes daughter NOTES AND OBSERVATIONS UPON II CORINTHIANS V.
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls ãâã ãâã ãâã ãâã ãâã evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called ãâã ãâã ãâã ãâã ãâã lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is ãâã ãâã ãâã ãâã ãâã seduction or leading out of the way and from the end at which we aim which answers to the Hebrew ãâã ãâã ãâã ãâã ãâã to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called ãâã ãâã ãâã ãâã ãâã 2. The latter ãâã ãâã ãâã ãâã ãâã And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them ãâã ãâã ãâã ãâã ãâã the strength of errour
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment ãâã ãâã ãâã ãâã ãâã there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship ãâã ãâã ãâã ãâã ãâã a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the ãâã ãâã ãâã ãâã ãâã the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us ãâã ãâã ãâã ãâã ãâã our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed the gold will not the Humanity of Christ might die the Divinity could not die If a Ram rank carnal joy be laid upon the Altar 't will be slain and burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only ãâã ãâã ãâã ãâã ãâã the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy as the sufferings of Christ abound so doth the consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of both he of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
without patience 'T is true Faith leads the dance but then ãâã ãâã ãâã ãâã ãâã leads on the rest in their rank and order 't is St. Peters Metaphor Add unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity where 't is most observable that the Apostle directs this Exhortation ãâã ãâã ãâã ãâã ãâã to those who had obtained equally precious faith with St. Peter himself and the rest of the Apostles And therefore Faith in Scripture is ordinarily concrete with patience and sometimes expresly joyned with it for where Faith is called a shield it 's not precisely to be understood of Faith but as it is concrete with patience whose property agrees with that of the shield as to defend and keep possession of the Soul and where St. John saith this is the victory whereby we overcome the world even our faith patience must needs be understood together with Faith For Faith in its own nature and of it self includes no such action but vincit qui patitur and where 't is said be faithful unto the death patience is involved in Faith for Faith abstractly taken imports not perseverance or pertinacious enduring Hence it is that Faith and Patience are often expresly joyned together as means necessary to Salvation for so the Saints by faith and patience inherit the promises saith the Apostle And cast not away your confidence for ye have need of patience that after ye have done the will of God ye may inherit the promise Heb. 6.12 and 10.35 36. Yea Abraham himself the Father of the faithful did not inherit the promise without patience for after he had patiently endured he obtained the promise Heb. 6.15 But lest hereby we seem to derogate from our precious Faith or intimate that Faith alone in our Churches sence saves not I beseech ye consider that a lively saving Faith hath patience and suffering with Christ for a part of the object and ground of it For if we be dead with Christ saith our Apostle we believe that we shall also live with him Rom. 6.8 And this is ãâã ãâã ãâã ãâã ãâã a faithful saying or a word of faith that if we be dead with him we shall live with him if we suffer with him we shall reign with him 2 Tim. 2.10 Now to believe that God accepts Christ's sufferings for ours so that we need not suffer when yet he commands us to take up our Cross and suffer with him Or to believe that our old man is crucified with him when yet our conscience tells us that indeed it is not but that he is yet alive in us What is this but out of an over-weening self-love and a strong fancy to believe a lye For whether God accept Christ's sufferings for ours without ours let St. Peter judge for hereunto are ye called us because Christ also suffered for leaving us an example that we should follow his steps who did no sin nor was their guil found in his mouth who his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2. And whether we have followed his example or no whether we are dead with him whether our old man be crucified with him let St. Paul judge He that is dead saith he hath ceased from sin St. Austin gives us a description of him that 's so dead He is like a man saith he that lyes in his grave he detracts from no man does violence to no man oppresses no man He neither eats too much nor drinks too much he is not puffed up with pride nor vain-glory In a word such he is to sin and the temptations unto sin as a dead man is to life And are we thus dead unto sin Is our old man thus crucified crucified he is alive and a crafty deceitful old man he is Wise to do evil but to do good he knows not an old lascivious Letcher a pettish angry malicious envious covetous contentious old man Nay he is as active as malicious his feet are swift to shed blood the work of violence is in his hands he serves in the war of the members and fights against the Spirit Serves nay he is a Commander he reigns and rules in the members he hath cast down many wounded and many strong men have been slain by him Will any man living say this man is dead Are not his works manifest adultery fornication uncleanness lasciviousness idolatry witch-craft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revellings and such like without doubt this man 's not dead he is a lusty vigorous old man he is alive and like to live many a fair day if he be not put to death if he be not hang'd if he be not crucified But perhaps God accounts him as if he were dead or if he yet live yet God reputes these but as infirmities and weaknesses of the Saints Yes as if to be dead unto sin were only to be thought so and to be baptized into Christ's death were only to have our sins called by a new name as weaknesses or frailties which were deadly sins before we imagined they were crucified By this means we shall have wicked mens couzenage murder drunkenness and adultery and the Saints couzenage their murder their adultery their drunkenness the same only fancied otherwise new christened and called by another name and many like prodigious unheard of distinctions of sins O Beloved I beseech ye Let us not be deceived for God is not he cannot be deceived he always accounts sin sin He never accounts a covetous man liberal nor a drunkard sober nor a letcher chaste nor an angry man patient He judgeth righteous judgement Shall I account them pure with the wicked ballances and with the bag of deceitful weights saith the Lord Mich. 6.11 No this is the time foretold by the Prophet Esay when the vile person shall be no more called liberal nor the churl bountiful But the liberal deviseth liberal things and by liberal things shall he stand Esay 32.8 For if we be crucified with Christ we bring forth fruit worthy of amendment of life Joh. 12.24 as our Saviour speaks of himself under a parable of a grain of wheat If it dye saith he it brings forth much fruit And if we be dead unto sin we also have our fruit unto holiness saith our Apostle Rom. 6. and the good ground brings forth fruit with patience such fruit as St. Paul requires of those who had mortified and crucified the old man Bowels of mercy kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another Col. 3.5.13 And so we pray for Infants being Baptized into Christ's death that all carnal affections being dead in them all things belonging to the Spirit may live and grow in them And do these fruits of the Spirit these spiritual
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth ãâã ãâã ãâã ãâã ãâã from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us ãâã ãâã ãâã ãâã ãâã wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. ãâã ãâã ãâã ãâã ãâã Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self ãâã ãâã ãâã ãâã ãâã which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the ãâã ãâã ãâã ãâã ãâã and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
forth much fruit the balsome or quintessence of the wheat remains after the corn is dead which recalls it to life So doth the Divinity of Christ which revives the humanity St. Paul useth the same similitude that which thou sowest is not quickened except it dye 1 Cor. 15. But Christ in the antitype performed that alone which in his type was most what in Scripture signified by the death and life of two Creatures Two birds were used in the cleansing of the Leaper whereof the one must be killed the other must be let fly Levit. 14. Two Goats must be taken to make expiation for the people whereof the one must be slain the other sent away alive Levit. 16.5 Our Lord is the Truth of both who by himself purgeth the leprosie of our sin Heb. 1.3 And by himself makes expiation for the the people who was put to death in the flesh but quickened in the spirit 1 Pet. 3.18 And though he were crucified through weakness yet he liveth by the power of God 2 Cor. 13.14 O Beloved Should not the love of Christ constrain us that we thus should judge that if one dyed for all then were all dead and that he dyed for all that we who live should not live unto our selves but unto him that dyed for us and rose again 5. Observe the Authority and Soveraignty of Christ To this end Christ both dyed and rose again and revived that he might be Lord both of the dead and of the living Rom. 14.9 The like we read Eph. 1.19 22. O then Beloved let us acknowledge his Soveraignty let us demean our selves as his members as we profess we will at this holy Sacrament should not the members hold conformity with their head He will be sanctified in all that draw near unto him 6. Observe the great strength and power of Christ seen especially in this that he hath abolished death and brought life and immortality to light 2 Tim. 1.10 That through death he hath destroyed him who had the power of death that is the Devil Heb. 2.14 That he the stronger man hath overcome the strong man Luk. 11.21 22. This victory was signified in that he hath spoiled principalites and powers and made a shew of them openly triumphing over them in himself Col. 2.16 Which was figured by the many victories we read of in Josuah Judges and the Books of Samuel Kings and Chronicles and therefore say he was typified by Josuah by Sampson by David as Epaminondas This all this and more we are content to ascribe unto Christ when we say he is Omnipotent But was he so powerful in his death and is he not more powerful if his power can be increased or at least as powerful having conquered death I am with you to the end of the world saith our Saviour if he be with us as yet so powerful where doth he exercise his power Is not that power exercised in us But then how comes it to pass that we are so weak to be overcome of every temptation Ezech. 16.30 How weak is thine heart since thou dost all these things How cometh our enemy so strong that he takes men captive at his will Judg. 3.8 2 Tim. 2.26 That he is so operative and efficacious in the children of disobedience Eph. 2.2 Judg. 6.12 13. O Beloved what benefit is it to us that Christ is so strong if we remain yet so weak What if Christ hath conquered sin and Satan if yet they be conquered if yet they bear rule in us if yet we have not Faith in the operation of God who raised up Christ from the dead Col. 2.12 We acknowledge Christ the true Josuah But hath he yet overcome Hiericho i. e. the power of the world and the Devil in us So Austin and others interpret Jericho Have the Gibeonites submitted themselves unto him Hath he cast down every high thing in us that exalts it self against the knowledge of God 2 Cor. 10.5 So ãâã ãâã ãâã ãâã ãâã signifieth Hath he subdued Jabin i. e. knowledge the false and erroneous knowledge or knowledge falsly so called as the Apostle speaks or the Devil or the wisdom of the Flesh So Origen saith ãâã ãâã ãâã ãâã ãâã signifieth or the pride of knowledge 2 King 9.8 where instead of I will not leave one from Ahab to him that pisseth against the wall the Chaldee Paraphrase hath every knowing knowledge i. e. all pride as of knowledge as the Apostle speaks we know that we have all knowledge 1 Cor. 8.1 We confess that he is the true Sampson But hath he yet conquered the Philistins potu cadentes drunkenness and sensuality So another of the Ancients renders that word Hath he carried away the Gates and Bars of Gaza the strength and power of temptations So ãâã ãâã ãâã ãâã ãâã signfieth strength and contumacy Is he so strong to conquer Hell and can he not conquer our lusts O Beloved then we are fit to extol Christ's Power when we know and find by experience in our selves that he hath subdued or is now subduing and conquering the power of sin and Satan in us When he hath troden Satan not only under his own but also under our feet Rom. 16.20 This power the Apostle desireth to know in himself Phil. 3.8 9 10. I count all things loss that I may know Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death if by any means I might attain unto the resurrection from the dead And this he acknowledgeth operative in himself Col. 1.29 Whereunto saith he I also labour striving according to his working which worketh in me mightily Then we are fit to triumph in Christ and extol his victory over Sin Satan Hell and Death When we know experimentally that he hath given the victory over these enemies in us when we can truly say with the Apostle Thanks be to God who gives us the victory through our Lord Jesus Christ 2. This is also a ground of Reprehension of those who out of superstition observe this and other days as if Christ's Resurrection were to be remembred only upon this day For howsoever for the commemoration of our Saviours benefits and the help of our own memories which are very slippery and weak for the retaining of what is good certain days are named after our Saviours actions yet as the benefits are continual perpetual and daily so likewise ought the memory of them to be And therefore every Lords day is a remembrance of the Resurrection of our Lord yea every day And therefore because beneficium postulat officium every benefit requires a duty our life every day ought to be suitable to the memory of our Savious Rerection and every day ought to speak the commemoration of it and belief of our own Resurrection and a life agreeable thereunto Not like many who seem very Religious this day or any other Lords day and that devotion excuseth them all the week after Or as I
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died ãâã ãâã ãâã ãâã ãâã The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. ãâã ãâã ãâã ãâã ãâã Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
the Scriptures and above all things required believed and obeyed by Belieuers in the Primitive times And therefore the Creed and the Articles of the Christian Faith were not written at the first but committed to the memories minds and hearts of Believers to be practised And what Christ on his part had suffered and done was propounded unto them and thereby was required of them on their part performances and conformity thereunto Thus the Apostle requireth 1. In the Galatians who had in part revolted from the Christian Faith conformity unto Christ's birth Gal. 4.19 2. In the Corinthians conformity unto Christ's crucifixion 1 Cor. 2. 3. In the Romans conformity unto his death and burial and resurrection Rom. 6. 4. In the Colossians who were raised up together with Christ conformity unto his ascension 5. The Apostles themselves had attained to a conformity with Christ in sitting with him in heavenly things Ephes 2.6 And these were conveyed as mysteries and secrets unto Believers and privately whispered by one to the other at the first And therefore in the ancient Liturgies and service of the Church the Creed was propounded at first voce submissa more secretly and in a lower tone and voice until the Council of Nice explained and enlarged it and delivered it to be published openly according to what our Lord Jesus had foretold Whatsoever ye have spoken in darkness shall he heard in the light and that which ye have spoken in the ear in clossets shall be proclaimed upon the house tops Luk. 12.3 St. Luke first wrote his Gospel ãâã ãâã ãâã ãâã ãâã So the Ancients read that Text Luk. 1.1 and so in the Latin Quae in nobis completae sunt rerum Of things fulfilled in us And afterward having written his Gospel begins the Book of Acts thus The former Treatise O Theophilus I have made of all that Jesus began to do and to teach until the day he was taken up Do these things concern us or no We call our selves Christians And every man presumes himself such But who considers these things wherein the Essence of Christianity consists otherwise then bounded within the person of Jesus Christ Who considers the humility of Jesus Christ as with an influence upon himself that he ought to humble himself and be of no reputation Who considers the obedience of Jesus Christ so that he himself ought to be obedient Who considers the sufferings of Jesus Christ so far as if he himself were by vertue of his calling to suffer with him 1 Pet. 2.21 22 23. Nay who thinks that his own Salvation is ãâã ãâã ãâã ãâã ãâã wrought by the same sufferings in himself which Christ also suffered 2 Cor. 1. Who thinks on Christ's Resurrection so far as if it concerned him to arise unto a new Life Who regards our Lords Ascension beyond the act of his person then as performed by him Who looks at it as it concerns himself to mind affect love desire live an innocent life worthy of God O what a world of false Christianity there is in the Christian world O Beloved the Evangelist writes to thee whoever thou art who lovest God Thou art the true Theophilus all that which he did all that which he taught until the day he was taken up concerns thee and ought to be fulfilled in thee Away then with all idle contemplations and empty speculations of Christianity falsly so called The true Christianity is seen in our conformity to Jesus Christ in leaving the world and going to the Father in dying unto sin and living unto God the Truth of Jesus is seen in putting off the old man and putting on the new Eph. 4. In being crucified and dead unto sin and arising into a new Life and being risen to ascend with Christ and seek affect love desire and live the life of Jesus Christ 4. Observe what manner of men now they be and how qualified they ought to be who ought to seek the things above They must be such as are already raised unto a new life otherwise they are not fit to seek them Psal 34.14 Depart from evil and do good then follows seek peace and ensue it Esay There is no peace to the wicked saith my God So seek ye the Lord ye meek of the earth Zeph. 2.3 It 's impossible otherwise to understand the things above though Christ himself should preach them unto you Nicodemus was a learned man and a Master in Israel and knew not the Nature of Regeneration Joh. 3.9 He stands amazed and saith how can these things be yet surely the things above or most of them are of an higher Nature than Regeneration And how then should the earthly and natural man know them Our Saviour saith so much to Nicodemus vers 12. If I have told ye earthly things and ye believe not How shall ye believe if I tell ye of heavenly things O they are the things above No marvel therefore if some people who have not had their senses exercised to discern of good and evil but live a natural and earthly life no marvel that these understand not some things which the Minister may speak for how can such believe and understand when we speak of heavenly things When our Lord had discoursed of spiritual meat and drink his body and blood Job 6. Many took offence at it vers 60. This say they is an hard saying who can hear it Therefore our Lord knowing in himself that his disciples murmured doth this offend ye saith he what and if ye shall see the Son of man ascend up where he was before The words that I speak unto ye they are spirit and they are life If ye understand not what I speak unto you upon the earth and discourse in familiar manner how will ye understand if I shall ascend up where I was before If we understand not him who speaks on earth how shall we understand him who speaks from Heaven Hebr. 12. Repreh Those are worthy of the greatest Reproof who disorderly go about this highest Duty yet are insensible of it Isai 58.1 2 3 4. The Prophet must cry aloud to such They seek me daily and delight to know my wayes as a people that did Righteousness and forsook not the Law of their God The Lord had commanded the people to seek him Amos 5.4 Seek ye me and ye shall live vers 14. seek good and not evil that ye may live yet he denounceth a woe to them who desire the day of the Lord why so for saith he unto what end is it for you To you the day of the Lord is darkness and not light vers 18. The like we may say to brutish and sensual men who seek these high things the things above to what end is it for you why do ye seek them An adulterous generation desires a sign but he gives them none but that of the Prophet Jonah a sign from heaven First leave the earthly conform unto Christs death and then rise to a new life then seek the
of their Country would willingly expose themselves to death If Humane Love could transport men so far as to neglect their own safety for their Countries how much farther will the Divine Love carry the Saints Moses Paul all the Apostles Yet all these though the rarest Examples of religious Love came infinitely short of our Lords love to us For I pray consider for whom became these ãâã ãâã ãâã ãâã ãâã Godrus for his subjects the Athenians Curtius and the Decii for their Country men the Romans Moses for the Israelites his Subjects he was their King Deut. Paul for his brethren his kinsmen according to the flesh So that that of our Saviour is true of all these Joh. 15.13 Greater love than this hath no man that he should lay down his life for his friends But how much Gospel-love is this that one should dye for his enemies Christ became ãâã ãâã ãâã ãâã ãâã not only the just for the unjust but even for his enemies Rom. 5.10 Most rare and singular love There is no parable no example like to it Great difference between Christ and many Christians 3. This is yet more exceeding love if we consider Christ the Ruler of all things ãâã ãâã ãâã ãâã ãâã yet he condescended hereunto to purge delinquents when men get but a little power in their hand they purge not delinquents but make them such 4. So high our Lord was yet so lowly he condescended Phil. 2.3 4-10 Dominus Dominantium servus servorum the meanest officer in the house 5. This is a ground of love toward our Neighbour Eph. 5.1 2. 1 Joh. 4.9 10 11. If God loved us then should we love God No God requires first love to our Neighbour 1 Joh. 4.20 For he well knew if we should have the bestowing of our own love in our own order we would hate our brother Joh. 16.2 And that is now come for men hate one another not as their Neighbours but as the enemies of God But let me ask them are not they themselves the enemies of God Col. 1.21 They love one another who have suffered together The good Thief reproved the bad Dost thou not fear God sith thou art in the same condemnation What office then is there so mean that Christians ought not to condescend unto one in behalf of another Christ wash'd his Disciples feet to teach us this Lesson Joh. 13. How cautelous then how wary how fearful ought we to be of soiling and fouling our soul with the least sin It cost the Son of God his blood 1 Pet. 1.18 How careful were they under the Law lest they should be defiled The Apostle hath reference to it Col. 2.2 We lye still in the dust and cry ãâã ãâã ãâã ãâã ãâã Lord purge me Mean time we put not an hand towards the purging of our selves we would have God come to us we will not come unto him It reproves those who put off Christian duties to others Oftentimes the Father puts off Thanksgiving to his child who must lisp out a Grace This I believe is the common fault of all We cry out for a Reformation that the Church the Kingdom it self may be purged c. God send one and that a through one Mean time who is there goes about to reform his own life Every man thinks that work is done in his own heart and he would bring every man to the model of his own purging The dissolute and licentious man tells him that lives more strictly that he is an hypocrite He abstains from drunkenness upbraids the Drunkard as if that were the only sin c. We quarrel one with another about words and leave the main thing undone The good Wife bids her Maids sweep the House the one bids the other fetch a Broom she says it is a Besom They spend their time in pratle and leave the work undone so do men about purgatory c. But leave the business it self undone we pray that Gods will may be done yet who goes about to do it His will is our sanctification who hallows Gods name by being holy as he is holy We pray that God will forgive us as we forgive c. yet keep hatred and malice in our hearts c. that he would not lead us into temptation yet we rush into it that he would deliver us from the evil one yet deliver up our selves to be ruled by him Exhort Unto us all by exhortation reproof to imitate our Lord in this so far as we are able purge one another from our sins we little consider that every one of us is as it were the keeper of his brother Ecclus. 17.14 It was the speech of Cain am I my brothers keeper O Beloved Men say God hath put such an one into mine hand if I kill either a good or an evil man when they might as well say and argue God hath put him into my hand for his preservation The Laws of this land in case of robbery by the high way if the Malefactor be not found lay the charge upon the hundred and every man must bear his share and there 's equity for it every man should have taken care of his Neighbour Exhort one another while it is called to day the righteous shall scarcely saved Qui non vetat peccare quum possit jubet Object Have we not sins enough of our own that we must incur the guilt of other mens sins 1 Tim. 5.22 Charity commands this duty of us Levit. 19.17 Thou shalt not hate thy brother i. e. thou shalt not hate any man For whosoever hates his brother is a murderer 1 Joh. 3.15 Now whereby shall we discover our love unto our brother Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke him and not bear sin for him He who rebukes not his brother when he sins hates him and shall bear the punishment both of his own hatred and his brothers sins we turn it Thou shalt not suffer sin upon him a most necessary duty which yet I fear few very few perform unto their neighbour What 's the reason we are loath to be reproved for our own sin and therefore afraid to reprove another Men make a tacite Covenant one with other not to touch one anothers sins much less to wash and purge one another from them which is a Covenant with Hell and Death He that turns a sinner from his evil way saves a soul from death and covers a multitude of sins Jam. 5.20 yet we let our brother go on in his sin and suffer sin upon him In matters of no moment O how loving we are tell him of a spot in his face and wipe away dust off his garment he hath spots many and those foul spots upon his soul thou sufferest them upon him neither wipes them off nor tells him of them thou takest care he should be pleasing to men not to God savest him from a little shame not his soul from death Our Saviours example and precept
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less ãâã ãâã ãâã ãâã ãâã less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is ãâã ãâã ãâã ãâã ãâã does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men ãâã ãâã ãâã ãâã ãâã yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is ãâã ãâã ãâã ãâã ãâã but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. ãâã ãâã ãâã ãâã ãâã Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 ãâã ãâã ãâã ãâã ãâã that is where seemed to
wherein they are as S. Paul did 1 Cor. 9.20 Some are Professors i. e. Jews He who hath attained unto the true freedom to the Professors he becomes as a Professor some think they are bound by their own strength to be obedient unto the Law to become unto such as one of them to them who account themselves free from the Law and without as one without the Law What should a man be a Libertine Should he rant because others rant No the Apostle having said to them who are without the Law as without the Law adds though under the Law unto Christ There are some weak ones even as babes and children to them he became as weak So did the Apostle to the Galatians Gal. 4.19.20 They were children he speaks to them as unto children ãâã ãâã ãâã ãâã ãâã I desire to be with you and change my voice as a Nurse doth to a child ãâã ãâã ãâã ãâã ãâã so 1 Cor. 3. to speak ãâã ãâã ãâã ãâã ãâã as mothers use diminutives to their little ones so the Lord calls Israel by the name of Jeshurun i. e. Rectule from ãâã ãâã ãâã ãâã ãâã my little right one Esay 44.2 Observ 5. Take notice then how near the Lord Jesus is unto all those who are willing towards him and towards his righteousness That appears from the word in the Text ãâã ãâã ãâã ãâã ãâã he is a near neighbour to us Deut. 4.7 The word is near thee Rom. 10.8 9 10. Cant. 2.9 He dwells in our house of clay Job 19. appears in our flesh and blood as John 1.14 He looks through the windows His eyes are intentive upon us observing what we do and what we suffer Flourishing or blossoming Where-ever he takes part of flesh and blood he discovers himself in fruitfulness Through the Lattices He lets in light into our souls for such light belongs to the children as through a glass darkly 1 Cor. 13.12 Observ 6. Take notice what a mighty Divine power inhabits our humanity even the ãâã ãâã ãâã ãâã ãâã the indwelling Divinity the Christ the power of God He lays hold of us if we be the Seed of Abraham see what a blameless holy sober just patient long-suffering humble meek obedient life he lived among wicked men in this world he gave us an example and pattern of the same life and if we be the Seed of Abraham Believers in him he is the principle of the same life in us also for know ye not that Christ Jesus is in you unless ye be cast-aways He is in us to impower us to the same holy sober righteous humble meek patient long-suffering obedient life the life of God Wherefore either acknowledge thy self an unbeliever and none of Abrahams Seed or apply thy self to the same principle of life in whom thou pretendest to abide and dwell in him and he in thee for he who saith he abideth in him ought himself so to walk as he walked 1 John 2.6 It is not enough that Christ so walked for he therefore so walked that we should follow his steps 1 Pet. Exhort The love of the children constrained the Lord Jesus to take upon him our nature O let the love of Christ constrain us to love him again and conform our selves unto him that as his love inclined him to partake of our nature which was meerly beneficial to us so much more may our love to him incline us to him that we may partake of his Divine nature having escaped the corruption that is in the world through lusts Among all these reasons whether from the impulsive causes or from the ends for which our Lord took flesh and blood we find not one wherein the Lord Jesus sought himself or any self interest that which among most men is commonly the first mover and the last end that finds no place at all in our Lords so great condescent all he aimed at was the Will of his Father and the good of his Children Joh. 10.15 18. But though he aimed not at any end of his own but at his brethrens good yet no end he aimed at was that we should live as we list but unto him 2 Cor. 5. That they who lived should not henceforth live unto themselves but unto him that died for them and rose again More NOTES on HEBREWS II. 14. ãâã ãâã ãâã ãâã ãâã c. Forasmuch then as the children are partakers of flesh and blood c. Axioms 1. THe Devil hath the power of death 2. Christ took part of flesh and blood c. that he might destroy the devil 3. That he might deliver them that through the fear of death were all their life long subject to bondage In these words we have two Articles of the Christian Faith 1. That Christ was born of the Virgin Mary 2. That he suffered under Pontius Pilate 1. The Devil hath the power of death ãâã ãâã ãâã ãâã ãâã Hitherto we have heard some causes alledged and implyed why our Lord took part of flesh and blood 1. The Children were his brethren for the sanctifier and they who are sanctified are all of one His love to his brethren inclined him as our Apostle now shews us the ends why our Lord was partaker of flesh and blood and these are in order one to other he took part of flesh and blood 1. That he might die 2. He took part c. and died that by death he might destroy 3. He took part c. died and destroyed that he might deliver those 4. He took part died that by power of his death he might deliver that he might be in all things like unto his brethren that he might be a mercifull and faithful high Priest The first end is implyed and considered only as a means to the second He took part c. that by death c. wherein are two things 1. That the Devil hath the power of death 2. Christ took part 1. that he might destroy him that had it and 2. that he might deliver those who feared Quaere What are meant by 1. Death 2. the power of Death 3. the Devil 4. how the Devil may be understood to have the power of death 1. Death being generally a privation is best known by what is opposite thereunto which is Life Now Life is either 1. Natural as of Plants Animals or Rational Creatures or else 2. Spiritual that which by eminency is called the Life of God in all holiness and righteousness which God requireth And therefore Death opposite hereunto is either 1. Natural or 2. Spiritual both kinds of death may be here understood 1. The Natural Death for God having said in the day that thou eatest thereof moriendo morieris by eating thereof Man became liable to death which became natural to his posterity And 2. That not only a separation of the soul from the body but also an immersion or as it were imprisoning the Soul 1. In a more gross inert and sluggish body of the Elements than the Soul was at first
adjoyned unto so that ãâã ãâã ãâã ãâã ãâã was ãâã ãâã ãâã ãâã ãâã corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is ãâã ãâã ãâã ãâã ãâã which properly signifieth strength and is opposed unto ãâã ãâã ãâã ãâã ãâã which signifieth Authority so that ãâã ãâã ãâã ãâã ãâã Authority and Right is in a just Governour ãâã ãâã ãâã ãâã ãâã strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used ãâã ãâã ãâã ãâã ãâã answers to the Hebrew ãâã ãâã ãâã ãâã ãâã which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have ãâã ãâã ãâã ãâã ãâã it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called ãâã ãâã ãâã ãâã ãâã and therefore it 's so found only in the singular number it answers properly to ãâã ãâã ãâã ãâã ãâã in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 ãâã ãâã ãâã ãâã ãâã It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death ãâã ãâã ãâã ãâã ãâã he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be ãâã ãâã ãâã ãâã ãâã but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called ãâã ãâã ãâã ãâã ãâã they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie ãâã ãâã ãâã ãâã ãâã This was mystically meant by the Aegyptian
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word ãâã ãâã ãâã ãâã ãâã which signifieth to preach the Gospel or Glad Tydings whence the word ãâã ãâã ãâã ãâã ãâã signifieth the Gospel both which come from ãâã ãâã ãâã ãâã ãâã that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once ãâã ãâã ãâã ãâã ãâã such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. ãâã ãâã ãâã ãâã ãâã i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. ãâã ãâã ãâã ãâã ãâã 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this ãâã ãâã ãâã ãâã ãâã which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. ãâã ãâã ãâã ãâã ãâã A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. ãâã ãâã ãâã ãâã ãâã The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. ãâã ãâã ãâã ãâã ãâã The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. ãâã ãâã ãâã ãâã ãâã Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the ãâã ãâã ãâã ãâã ãâã the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is ãâã ãâã ãâã ãâã ãâã which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. ãâã ãâã ãâã ãâã ãâã For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are ãâã ãâã ãâã ãâã ãâã rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
c. yet note here the great humility of those under the Gospel they take not to themselves those Titles which the Lord gives them Abraham a friend of God dust and ashes Jacob art thou greater than our Father Jacob John 4. How great was he I am less than the least of all thy mercies Paul rapt up into the third Heaven yet 1 Cor. 15.9 I am the least of all the Apostles yea Ephes 3.8 ãâã ãâã ãâã ãâã ãâã less than the least of all Saints Abigail a wife an hand-maid to wash the feet of the servants of my Lord so the Blessed Virgin he hath regarded the low estate of his hand maiden Observ Hence discover the service of sin 1. It 's a foul service 2. It 's unjust 3. The misery of such servants 4. The service of sin abaseth and dishonours the most noble Observ Hence appears the pressing necessity and urgent need of him who alone can repair the breach and bring in restitution of all things according to the promise ãâã ãâã ãâã ãâã ãâã Acts 13. The God of truth Esay Who is Amen the faithful witness he alone can remedy this great evil so much himself implies Luke 18. Shall he find faith in the earth Surely neither faith towards God and Christ such as it ought to be nor toward men as elsewhere he foretells Matth. 10. This was foreseen and foretold by Micah chap. 7.6 7. Now God's house being as I have heretofore shewn either his Tabernacle or his people The faithfulness of Moses in all God's house as a Servant is considerable according to God's House or Tabernacle which he was to build or according to God's Houshold which he was to rule and govern When according to the command of God whose servant he was and chief Surveyor or Master Builder he built the Tabernacle answerable to the pattern shewed him in the Mount Exod. He was faithful as a Servant in all that house when he ruled the people wisely and prudently according to the command of God Observ 1. There are vertues which are common to all estates among which faithfulness is one which extends it self to all men rich and poor high or low noble or ignoble bond or free Masters or Servants this is an universal seasin a leaven that must leaven the whole lump of mankind a tye that binds all men and every man one to another without which humane society must needs be ravelled and dispersed one man from another Observ 2. There is a kind of faithfulness that 's proper to every several rank and order of men So we read of a faithful High Priest vers 1. A faithful Minister Col. 1.7 Faithful children Tit. 1.6 A faithful Witness Revel 2.13 A faithful Steward 1 Cor. 4.2 A faithful Servant Matth. 24.45 Every one of these hath something or other proper wherein they are trusted and wherein they shew their faithfulness Observ 3. Note here that decent and due decorum that ãâã ãâã ãâã ãâã ãâã that decency and comliness which the Lord requires to be in his Church such a decent order he hath set in it Ministers of the Letter Ministers of the Spirit ministration of life and ministration of death c. 2 Cor. 3. Eph. 4. He hath set in his Church first Apostles then Prophets c. Observ 4. The Lord requires no more of us than he hath trusted us withal every one is to give an account for himself if he have received little it 's required that he be faithful in that little Consol To the people of God in what estate or degree soever he hath placed them in his house he requires no more of them than that he trusts them withal he hath given them no great estate in the outward world nor will he expect an account of a great estate he hath given thee a small measure of spiritual goods suppose but one Talent be faithful in that he will require an account of no more than what he hath given thee if a servant he will not require an account as from a Master but as from a Servant I have heard a story of a natural an innocent who lived innocently whose constant saying it was Lord require no more of me than thou hast given me Exhort To be faithful servants to our Lord he is faithful to us a faithful creatour 1 Pet. 4.19 He is the faithful God that keeps Covenant Deut. 7.9 What an high commendation was it which was given of those who repaired the Temple 2 Kings 12.15 In the days of Jehoash they dealt faithfully and again In the days of Josiah chap. 22.7 and the same is reported of them 2 Chron. 34.12 They who repair the Temple the Tabernacle of God ought to be like these builders so faithful in reparing as Moses was in building the Tabernacle and whosoever are God's workmen are faithful Such are workmen that need not be ashamed 2 Tim. 2.15 It is true that Cyrus now ready to dye tells his Son Cambyses Son saith he It is not this golden Scepter that will preserve thy Kingdom but many friends are thy truest Scepter but think not saith he that men are born faithful nor are they by nature trusty they must be made faithful by bounty love and goodness So Xenophon Beloved we are not born faithful and trusty to our God The way to make a servant trusty and faithful is to trust him Ye pour water into a Vessel first to make proof of it He that is faithful in little is faithful also in much well done thou good c. Repreh 1. The Spouse unfaithful to her spiritual husband who yields her self to be corrupted by the false opinions of those who are ministers in Gods house not husbands to his Church 2 Cor. 11.19 20. Repreh 2. The busie bodies who deal in other mens affairs wherewithal the Lord hath not trusted them and mean time are careless of their own whereof they must give an account c. See Notes on Act. 2.37 The Germans complain of their beutefeus so may we and all the Churches Revel 16.1 13.14 Repreb Those unfaithful servants who tacitly accuse their Lord for not giving them strength My grace is sufficient for thee contra omne genus tentationis O but the violence of temptation is so great I cannot withstand it No whether shall we believe God or thee The Apostle tells us that God is faithful and will not suffer you to be tempted above what you are able 1 Cor. 10.13 2. Moses was faithful for the testimony of things that should afterward be spoken of These words contain one end of Moses's faithful service in the house of God that he might be a witness of things c. which may be diversly understood 1. That Moses was faithful that he might witness unto the people of God what was the will of God That as the Lord reveiled his will unto his servant John who bare record of the word of God and the testimony of Jesus Christ and of all things that he
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is ãâã ãâã ãâã ãâã ãâã Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
this by his peoples obedience Deut. 8.1 The Lord not only promised but sware that he would give the Holy Land unto the Israelites yet he requires their obedience that he may perform his Promise and Oath God hath made 2 Pet. 1. great and precious promises unto us that we should be partakers of the Divine Nature but upon what terms having escaped the corruption that is in the world through lust Note the Apostles reasoning from Gods promise made in the Text exhorting to a solicitous and Godly fear Since a promise is left of entering into his Rest let us fear lest we come short c. So likewise in 2 Corinth 7.1 having these precious promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit perfecting holiness in the fear of God Be we then exhorted to fear lest we fall short of God's Rest And consider 1. There are many perils in the way evil counfellors on the left hand 2. Enemies to assault us 3. Difficulty of the way to weary us 4. Delightful objects to allure us to stay on this side the good Land 5. Danger of missing the right gate of entrance lest we be led into the abomination of desolation the disobedient knowledge Lastly be exhorted so to run that we may obtain 1 Cor. 9.24 Because they could not enter in therefore we ought to fear 1. Reason of this Axiom is in regard of God taken from the constancy of God's dealing with men he changeth not if therefore the disobedient should not enter c. nor shall we if disobedient he is constant 2. Because of like Reason in the former people and in us the Apostle useth such an argument as would prevail with them Homo homini quid praestat Of all Arguments men are mostwhat wont to reason à pari from the like to the like which the Apostle knowing well he urgeth it here They could not enter in because of unbelief nor shall we if unbelievers therefore let us fear c. Hence observe the Apostle argues from the type to the Truth and reasons from thence as oft elsewhere he doth So that it 's most false which some have put for a Canon and Rule in their Art of Logick to corrupt Youth betimes Parabolae non sunt Argumentativae No. How then doth the Apostle reason here from the Type to the Truth and 1 Cor. 9.9 Thou shalt not muzzle the Ox c. and Gal. 4. from the two Sons of Abraham c. Observ 2. This may be a convictive argument even unto wicked men that although some perish yet God continues his Love surely he knows better what is good for us than we our selves He wisheth better to us than we are apprehensive of Charior est superis homo quam ipse sibi God loves man better than the man loves himself It 's a known Story of nine Books of the Sybills Oracles offered to Tarquinius Superbus A. Gellius libr. 1. chap. 19. The Gospel is ãâã ãâã ãâã ãâã ãâã the counsel of God unto us though we like Tarquinius be proud we have refused the tender of it yet let us take heed lest we reject it Buy the Truth and sell it not So constant is the Lord in tendring his Gospel to us Joh. 6.66 will ye also go away Let us say with Peter Whither shall we go for thou hast the words of eternal life 1. This may reprove the present Generation who have the Gospel preached unto them more clearly and more powerfully former Ages had it in types and figures delivered unto them unto us it is delivered ãâã ãâã ãâã ãâã ãâã with plainness and property of speech yet we walk not worthy of the Gospel of Jesus Christ no more than they did 2. This may reprove us who receive the Gospel with greater power than the forefathers of the Hebrews did yet is here as general a complaint of infirmity and weakness as was heard among the Forefathers of the Hebrews 3. Reprove we hence the Spies who being sent to search the Land and to bring a true report of it unto their Brethren falsifie the truth and their trust and bring up an evil report upon the Land ye find that this was the great sin of the ten Spies Numb 13. where vers 37.38 they all agree in one tale That the land flowed with milk and honey but vers 31. and 32. All except Joshua and Caleb discourage the people and contrary to their own Testimony say the land eats up the inhabitants thereof Why gave they this report of it Surely they saw the people afraid and they would not displease the people and thereupon those ten Spies perished Numb 14.21 O would God this were not too true and for many years had not been the sin of many of our Spies whose Profession it hath been to spie out the land They have brought an evil report upon it so far that the peoples hearts are discouraged the ten Spies disheartened the people and said We are not able to go up against the people for they are stronger than we And hath it not been and is it not yet to this day the report of more than ten Spies that the spiritual enemies are too strong for us that the iniquity cannot be wholly subdued in this life when yet the promises of the Gospel are made upon condition of subduing our spiritual enemies To him that overcometh I will give to eat of the tree of life Revel 2.11 He shall not be hurt of the second death I will make him a pillar in the house of my God he that overcometh shall inherit all things Revel 21.7 But the Apostle in the first Verse having exhorted the Hebrews to a godly fear foresaw two inconveniences 1. Lest the people conceiving themselves now no more under the Law which is the state of fear Exod. 20.20 but under the Gospel which is the state of Faith Hope and Love lest they should presume he fenceth the holy fear against presumption in the second Verse 2. Lest by the example of their Forefathers they should fall into despair he fenceth the holy fear with hope from the third verse of this Chapter to the tenth 1. He fenceth the Holy fear against presumption for they were apt to reason thus our Fathers were under the Law but we are under the Gospel and therefore though they miscarried yet our case is better than theirs he by Prolepsis answers this objection thus 't is true the Gospel is preached to us but it was preached to them also But the word did not profit them because it was not mixed with faith in those that heard it And you are in like condition and if the word in you be not mixt with faith it will not profit you no more than them and so may you miscarry and come short as they did 2. He fenceth this fear against despair v. 3. for whereas they were in danger of despondency lest they might be excluded out of God's Rest as their Fathers were
the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is ãâã ãâã ãâã ãâã ãâã the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called ãâã ãâã ãâã ãâã ãâã sometime ãâã ãâã ãâã ãâã ãâã as here they differ in degree for whereas ãâã ãâã ãâã ãâã ãâã signifies bearing or enduring ãâã ãâã ãâã ãâã ãâã here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out
1. Hence it followeth that the true Hebrews had in themselves the best kind of wealth even spiritual riches even the righteousness of God in them so much we read Prov. 8.18 Riches and honour are with me yea durable riches and righteousness They have in themselves that better and enduring substance I know thy poverty but thou art rich Rev. 2. Smyrna There is therefore in the true Hebrews a real inherent and inward Righteousness according to which they who have it may be truly called Righteous Observ 2. Note here the grounds of all those confident commands in Scripture be holy be merciful be wise be meek be patient be peaceable c. If thou be a true Hebrew if a believer thou hast the substance of all these in thee only thou art wanting to thy self that thou drawest not virtue from the true durable substance in thee by faith by prayer by perpetual dependence on him Repreh 1. The weak and silly pretences against this substance this wisdom power goodness and righteousess of God in us Object Some believe that if this precious substance were in us we should boast and therefore God keeps it in his own hand Resp It is in his hand though in us Eccles 9.1 Joh. 3.21 1 Cor. 16.14 He is able to keep us from falling These treasures lye dead and buried in thee and only want thy digging up ãâã ãâã ãâã ãâã ãâã your life is hid with Christ in God Coloss 2. Repreh 2. Ye have in your selves the Apostle saith not ye have of your selves which justly reprehends those who think too highly of their own holiness See Notes on Rom. 7.12 Therefore the Lord hath put his treasure his precious substance in our earthen vessels that the Glory may be of God and not of us as if it were in their own power to get these riches treasures are in themselves not others for them not in their teachers not in Christ himself without them Christ in them the hope of Glory 5. The Hebrews knew that they had in themselves a better and more enduring substance Observ 1. It 's possible that men may have the better c. and not know it for the Divine Treasure is hid in the field of the mans heart Joh. 1.26 There is one in the midst of you whom ye know not then it 's a treasure at hand not in hand he hath not the possession or use of it but only a possibility but so nigh that within Rom. 10. Observ 2. It is an access to our happiness to know him to be the giver of it the things that are freely given us of God to know him that is true to know God and whom he hath sent Jesus Christ is Eternal Life 6. Because the Hebrews knew that they had in themselves a better c. therefore they took the spoiling of their goods with joy Observ 1. How little how inconsiderable is their loss who are spoiled of perishing and worldly things yet have the better which cannot perish Men may pretend sufficiency of worldly things as Esau I have enough Jacob could truly say he had all things especially when the greater is purchased by the less Exhort Make ye friends of the unrighteous Mammon Luk. 16. that when ye fail they may receive you Consol I find not that Joy As the passage to the eternal death and hell lies through some short and momentany pleasures and delights Hebr. 11.25 So likewise on the contrary the passage into the eternal life lies through some short and temporary sorrows and afflictions therefore the Apostle having blessed God for his abundant mercy that he hath begotten us again unto a lively hope or hope of life by the resurrection of Jesus Christ from the dead to an inheritance c. 1 Pet. 1.3 4 5. Wherein saith he ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations Thus we may understand Isai 9.2 Thou hast multiplyed the nation and not increased the joy the Church is enlarged by addition of the Gentiles to the Jews But while as yet the Church is under the first dispensation under fear wherewith the Lord begins his work great fear was upon them all There is no increase of Joy See Notes on Gen. 13.7 8. Exhort Let us seek to obtain that better and enduring substance that we cannot be spoiled of we look not on the things that are seen c. Sign Hast thou this hidden substance how doth it appear Wisdom that is hid and treasure that is hoarded up what profit is in them both Ecclus. 20.30 treasure that 's hid c. for although wisdom be precious in it self yet whom doth it profit if it be not used This is that which the Lord teacheth in the Parable of the Talents if thou be learned if able to teach others why doest thou hide thy light under a bed of ease in the flesh if thou hast the wisdom in thee to whom doest thou impart it If people perish for want of food they who hoard up corn are the authors of their ruine And what punishment then deserve they who have in them the Bread of Life and break it not to the hungry soul especially when the Children cry for bread It was of this Corn principally that the Wise Man spake Prov. 11. He that hideth corn him shall the people curse No doubt the Father of lights from whom descends every good and perfect gift he imparts not any gift much less that great gift his substance or the character of his own substance unto any man but that it should be used for the good of others And these are riches which will not be diminished by use and communication but rather be increased and the more we give away the more of them remain with us Thus the poor man in outward things may make many rich 2 Cor. 6. Means See Notes on Coloss 3.1 fine Exhort Having obtained that better enduring substance in our selves let us bear it with all lowliness and meekness but here 's the great danger of spiritual pride when men know that they have that better and enduring substance in themselves and then reflect upon themselves and know that they know they have it and then not remember whence they have it See Notes on Phil. 2.8 To be contented in every estate to be thankful for so great treasures Every Son of David may say What am I and what was my Fathers house c. 2 Sam. 7. NOTES AND OBSERVATIONS UPON HEBREWS XII 14. ãâã ãâã ãâã ãâã ãâã Follow peace with all men and holiness without which no man shall see the Lord. LEt it not I beseech you be tedious unto you that after so many discourses already upon this blessed Argument I return like Noah's Dove with an Olive-branch of Peace in my mouth In my choice of this Text my principal aim was at an Exhortation unto Peace The words contain an Exhortation 1. To follow peace with all men 2. To follow
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
yet very slowly 1. But mostwhat we stand at a stay and 't is strange that in pursute of holiness of all other things in the world we have soonest enough in pursute of wealth we rise up early and late take rest and eat the bread of carefulness Psal 127. no way seems dangerous no travel tedious no time long men in this case are so indefatigable as if to be rich were the end they were born for and for that end labour as naturally as the sparks fly upward and which is the great vanity there is no end of all their labour nor is their eye satisfied with riches Eccles 4.8 The like we may say of pleasures though they bring a loathing even with their enjoying as also of honours men seldom or never think they have enough of these though the fruition of all these be confined within the space of a short uncertain life yet they pursue them as if they were to last with them for ever As for holiness the inseparable companion of happiness if not happiness it self how soon have we enough of it how soon have our endeavours a check in the pursute of it we feign to our selves false fears there 's a Lion in the way and a Lioness in the streets but if there be apparent and imminent danger we are strangely disheartned but to our terrour be it spoken they who were terrified from this pursute and set up their Rest never entred into the Holy Land Num. 14. And the Apostle applyes it to this very purpose Hebr. 4.1 Let us fear therefore lest a promise being left we also come short 2. And happily some for fear of this go on in their pursute but alas how slowly It was a strong reproof of the seven Tribes Josh 18.3 if litterally understood How long are ye slow to go to possess the Land which the Lord God of your Fathers hath given you The Lord God had given them a Land and they were so slack and so lazy that they would not take so much pains as to go and possess it I fear were it any other than the Holy Land or Land of Holiness scarce any of us all would be reproved for slothfulness in taking possession of it Repreh Those who instead of pursuing it run away from it the Lord takes this revolt most indignly Jer. 2.3 Israel was holiness unto the Lord and the first fruits of his increase what iniquity have your Fathers found in me that they were gone away far from me that they have walked after vanity and become vain Repreh Those who pursue it in the worst sence i. e. persecute holiness the original word is the same this is the practice of Satan and his instruments prophane unholy men to persecute holiness in the Saints by names of calumnies and slanders which they cast upon the way of Truth to discourage the young ones who are upon their pursute of holiness they cast aspersions upon it that they may wean them betimes from it that they may not strive so to be as nurses fright Infants from their breasts by blacking them Wo to them by whom such offence cometh Matt. 18. Deut. 25.17 18 19. Remember what Amaleck did unto thee by the way when ye were come forth of Aegypt how he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary therefore thou shalt blot out the remembrance of Amaleck from under heaven thou shalt not forget it Apply this to the Spiritual Amaleck hindering the people from God if we neglect it Amaleck will prevail over us Amaleck had an hand in Saul's death 2 Sam. 8.9 10. They never entred into the Holy Land that brought up a false report upon it Numb 14. What a severe censure the Apostle passeth upon those who misreported the Primitive Christians That they might do evil that good might come by it Rom. 3.8 whose damnation is just If evil might be done surely the best end were that good might come of it but not for that end is it lawfull to do evil The Lord hates robbery though it be for a burnt-offering Isai 61.8 But such slanders and reproaches commonly follow such at the heels who follow holiness more eagerly than others do As the dogs bark at him that runs not at him that goes a fair and easie pace The Jews could have more patiently endured our Saviour had he been holy in an ordinary measure but that he was so eminently holy the holy one of God the holy and just one Act. 3.14 this exasperated them therefore when Pilate asked what evil hath he done they cryed out the more vehemently let him be crucified 'T was too great a lustre Matth. 27.23 when Paul had said Act. 23.1 2. I have lived in all good conscience before God until this day Ananias commanded them to smite him on the mouth So that such a follower of Holiness hath great need of consolation and encouragement in his pursute of it being followed with such persecution and having so many stumbling-blocks in his way so many oppositions hindering his progress in it Jacob coming out of Mesopotamia Laban and his brethren behind Esau and his Troops before Jacob's children coming out of Aegypt toward the Holy Land Pharaoh and his Host behind them and the Sea before them not only without are fightings but also within are fears for so many a weak follower of holiness complains full willingly would I pursue and follow holiness but that good which I would do I do not and that evil that I would not do that I do the Law is holy and the Commandment holy and just and good and the Gospel is holy and these command my pursute of holiness But I am carnal sold under sin I would gladly pursue holiness and run the way of Gods Commandments if I could but I am like one of those whom Mezentius the Tyrant tormented by tying a dead body to a living Wretched man who shall deliver me from the body of this death Alas poor soul thou art in a better condition than thou thinkest thy self to be though thou be not yet so good as many think thee to be for the race of Holiness consists of divers stages and according to those there are divers who pursue and follow after Righteousness and Holiness all of them follow it though not all the same pace There are Children and young men run this race and old men who have finished their course 1. The Children are eager in their pursuit but weak and cannot hold out they are ignorant of the way and so err from it unadvised and rash and so stumble in it yet be not dejected holy child though thou dost not that good which thou wouldst do yet it 's a beginning of goodness to be willing to do good though thou dost evil yet that thou wouldst not do it is a beginning of the Christian race The holy Apostle writes a comfortable Letter 1 Joh. 2.11 I
both which may be here understood but principally the latter These are the three dayes of Christ yesterday to day for ever the day of eternity 2 Pet. 3. ult in all which he is the same 1. The same yesterday made under the Law Gal. 4.4 a minister of circumcision Rom. 15.8 2. The same to day under the Gospel this is the accepted time this is the day of salvatian 3. The same for ever according to the everlasting Gospel Revel 14.6 Gen. 22. the three dayes to Mount Moriah where the Lord is seen This threefold oeconomy and dispensation is observable in Scripture though commonly neglected and hudled together confusedly and without distinction Observ 1. Jesus Christ is God ãâã ãâã ãâã ãâã ãâã See Notes in Hebr. ãâã ãâã ãâã ãâã ãâã is a name of God Observ 2. Jesus Christ is Jehovah ãâã ãâã ãâã ãâã ãâã the immutability and unchangeableness of Christ is the ground of this Name Malac. 3.6 See Notes on Exod. 20. I am Jehovah thy God Observ 3. Jesus Christ is the same in all Times in all Ages Jehovah ãâã ãâã ãâã ãâã ãâã Vide as before The same he is in all Ages Rev. 1 4-8 who is and who was and who is to come and v. 11. he is called Î and Ω the first and the last Î is the first letter and the first of numbers and the same Î set for one thousand which is the last of numbers and said to be numerus Dei Proprius and by it is signified Jesus Christ the first and the last one and the same which is therefore signified by the last letter of the Greek Alphabet He is dies novissimus the last day the eighth day which is one with the first ãâã ãâã ãâã ãâã ãâã the eighth dies unctionis the day of unction or anointing ãâã ãâã ãâã ãâã ãâã is the unction The day of the Spirit which is the true unction from the holy one 1 Joh. 2.20.27 The first and the last dayes of the feast were kept with the greatest solemnity Levit. 23.36 37. In the feast of Tabernacles when ãâã ãâã ãâã ãâã ãâã Joh. 1. The feast of In-gathering vers 39. the last and great day of the feast Joh. 7.37 38. Observ 4. The eminency and difference of Jesus Christ from all the Creatures Some of them are yesterday but not to day and if to day of no long continuance as Bildad tells Job 8.9 We are of yesterday and know nothing and our dayes upon earth are a shadow even Nature teacheth so much ãâã ãâã ãâã ãâã ãâã man is a shodaw and his life is a shadow yea ãâã ãâã ãâã ãâã ãâã the dream of a shadow ãâã ãâã ãâã ãâã ãâã the shadow of a smoak that passeth away ãâã ãâã ãâã ãâã ãâã even the image of a shadow these are the Poets expressions And truly if mans life according to duration be compared to the immutable Being of Jesus Christ what is it more for a thousand years in his sight are as yesterday and as a watch in the night Psal 90.4 But of what duration and continuance is he Vers 2. Before the mountains were brought forth c. Repreh This reprehends the present Generation who can be content to allow Jesus Christ to be the same yesterday and the same for ever but not the same to day 1. Say not saith the Wise Man what is the cause that the former dayes were better than these for thou doest not enquire wisely concerning this Eccles 7.10 Yet we think our selves marvellous wise though we esteem the former dayes of Jesus Christ and mean time neglect the present the Jews magnified Abraham Joh. 8. but there is no likelihood but had he lived in their dayes they would have dealt with him as hardly as they dealt with his children for Moses though the meekest man upon earth and like Jesus Christ Deut. 18. yet how often would they have stoned him but when he was dead O how they mourned for him and would have worshipped him The like we may say of Isaiah Jeremiah Ezechiel Amos c. all the Prophets while they lived among them they despised them as fanatick enthusiastick mad men when they were dead O how they honoured them built them Sepulchres what not Matt. 23.29 They built the Tombs of the Prophets and garnished the Sepulchres of the Righteous The very same men when Jesus Christ came among them whom Moses and the Prophets foretold should come and it was the summ of all their writings how dealt they with him This is the heir let us kill him Matt. 22.38 so they reason And herein their madness is observable that though they differed in judgement among themselves Pharisees and Sadducees yet they would agree with the Herodians and with the Romans whom otherwise they accounted their enemies and wicked men yet herein they all well agreed that they might put Jesus Christ to death this was an Orthodox point wherein all agreed Are we now any other in our dayes than they in theirs I verily believe not one jot better nay worse rather I doubt not but if Jesus Christ should again appear in the flesh many of the strictest Professors of this Religion would deal as hardly with him as the Jews then did For why doth not our Lord foretell of these very times that because iniquity should abound the love of many should wax cold Matt. 24. doth he not say expresly Matt. 23.32 Behold I send unto you Prophets and Wise Men and Scribes c. Doth not our experience teach us that if men do not profess only but practise and live the Christian life deny themselves take up their Cross follow the Lord in his death and life exhort others to the same life though they teach nay because they teach no other thing than Moses and the Prophets Jesus Christ and his Apostles have taught and commanded to be taught Doth not our own experience teach us that men of contrary minds and judgements one to other for search them and ye shall hardly find two of the same Opinion yet in opposing persecuting lying against the very Truth of Christ presently preached unto them Christ to day They admire Christ in the Primitive Times extol the Life of the Martyrs and their constancy in their death and blame their persecutors the same men live the like evil lives and persecute the same Grace of Christ present in his Members And the Reason is evident the presence of Christ manifested in his members is too illustrious too clear a conviction and confutation of their Atheistical and ungodly life and therefore Veritas redarguens odio habetur veritatem praesentem odimus sublatam ex oculis quaerimus invidi Yesterdayes hot Sun burns no man to day Vrit enim fulgore suo qui praegravat artes Infra se positas extinctus amabitur idem Ask in Moses's time who have been good men Answer will be Abraham Isaac Jacob Moses must be stoned Ask in Solomons's dayes who have been good men then Moses and Joshuah
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 resâaining 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
of that bread and drink of that cup. LEt us make the Apostles own use of this ãâã ãâã ãâã ãâã ãâã Probet seipsum Animus cujusque est quisque And the Syriack turns it as the Hebrew ãâã ãâã ãâã ãâã ãâã his soul or himself To try or examine is varied by ãâã ãâã ãâã ãâã ãâã 2 Cor. 13.5 The word notes preparations as to consider search discern approbation upon or after examination to approve and allow for good and warrantable The Metaphor is from Metallaries Prov. 17.3 The thing to be tried is the heart soul affection and qualifications of them Prov. 17.3 The fining pot for silver and the furnace for gold but the Lord tryeth the heart The Analogie consists in this especially the dross is burnt up yet the best Metal we mostly approve may prove to be so The Metal left is that we intended in our search so is that holy thing Faith and Christ in our Hearts 2 Cor. 13.5 Prov. 17.3 and is that which we sought for and therefore that is said to be the remnant or thing left as the Church is Rom. 11. ãâã ãâã ãâã ãâã ãâã So that two duties are implyed in one 1. To seperate the dross 2. To approve the good Metal for good both together Prov. 25.4 2. Motives 1. From the Jews purging out leaven Exod. 12. 2. Lam. 3.40 God will search after us Jer. 17.10 I the Lord searcheth the heart Psal 44.21 Shall not God search it out Zeph. 1.12 He will search with candles Note Whether can we appeal to God to search us Psal 26.2 and 139.23 Zeph. 2.1 2. Confer Notes in Exod. 20. visiting the iniquity c. Means We are to search with diligence as the woman for her silver as God seeks us as silver Prov. 2. quasi qui arat The words contain an express Precept of Examination before Communication In them we have these Divine Truths 1. Let a man examine himself 2. Let him eat of that bread and drink of that cup. 3. Let a man examine himself and so let him eat 4. Whosoever eats unworthily shall be guilty therefore let a man examine himself 1. In the first we have four things to be inquired into 1. The Duty Examination 2. The Articles or Points concerning which examination must be made those are understood 3. The Committee for examination A man 4. The Examinate the Delinquent or party suspected of delinquency the very same man 1. The word ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã Job 34.3 The ear tryeth words Psal 17.3 Thou hast tryed my heart A Metaphor from Metallaries Psal 66.10 Thou hast proved and tryed us as silver is tryed Zach. 13.9 I will try them as gold is tryed ãâã ãâã ãâã ãâã ãâã perscrutatus est penitius intimius Psal 139. ult ãâã ãâã ãâã ãâã ãâã Prov. 17.3 ãâã ãâã ãâã ãâã ãâã 1 Cor. 3.13 ãâã ãâã ãâã ãâã ãâã 1 Pet. 1.6 7. The result then of the significations is this That the Duty contained in the word is a thorough tryal and impartial a close and thorough scrutiny and search and upon search a choice and approbation of what is good a judging and condemning of what is evil The same thing is represented unto us under other Metaphors As 1. Sifting ones self Zephan 1.2 2. Cleansing Prov. 30.12 3. Judging 1 Cor. 11. 4. Sweeping Luk. 15. 2. The Articles touching which examination is to be had which we may reduce though many in the Context to these heads 1. They concern either the Sacrament it self Or 2. The Address unworthy or worthy to be made hereunto 1. Touching the Sacrament it self inquiry is to be made whether we have a right understanding and discerning of these Mysteries 1. Who was the Author who first instituted this Sacrament The Lord Jesus vers 21. who else had Authority to ordain a Sacrament Who else could give the spiritual Meat and spiritual Drink And he the same night and punctually when he had now eaten the typical Passover and was not about to begin the spiritual in himself and his Disciples 2. For what ends it was instituted 1. To remember the Lords death vers 25. that 1 Cor. 7. and in us Esa 52.5 Revel 13.8 2. To shew forth vers 26. even to manifest his like death by dying daily unto sin 3. Touching the material parts of the Sacrament what Elements he appointed even such as of all other are of most general use among all Nations Bread and Wine those which most befit a common salvation Jud. vers 2. and a common Saviour 1 Joh. 2.1 4. Touching the formal part of it which consists in his manner of Consecration And the Analogie between the outward Elements and spiritual and heavenly things signified under them that it may be known to be a spiritual Meat even the word the bread of life and spiritual drink even the quickning and enlivening Spirit 5. The Imposition upon his Disciples in all parts of time succeeding that they observe and keep this service This do c. 2. Touching the unworthy or worthy address inquiry is to be made whether we are indisposed and unfit for the participation of this Sacrament and so unworthy guests by reason of sin against 1. Our selves by voluptuousness vers 21. one is hungry another is drunken 2. Our God 1. Heresies i. e. self-election chusing and preferring our own wills before his vers 19. 2. Not discerning the Lords body 3. Our Neighbour and Brother by Schisms Divisions and Rents of the Church vers 18. shaming contemning and dispising the poor Brethren vers 22. These and such as these render the address unto the Sacrament unworthy But what renders a guest worthy Examination is to be made 1. Whether we have a right discerning of the Lords body The Lord hath a manifold Body 1. A spiritual Body with my dead body shall they come Esay 26.19 2. The God-head bodily Col. 2.9 3. A mystical body so also is Christ 1 Cor. 12.12 4. A spiritual flesh we are of his flesh 1 Cor. 10.17 That is his word Verbum Dei Caro Christi 5. Christ's natural Body on the Cross 6. Saviour of the body Eph. 5.23 The Mystical Body is in all the world and in every man Whosoever fears God and works righteousness To discern this Body is to have holy thoughts concerning it ãâã ãâã ãâã ãâã ãâã answers to ãâã ãâã ãâã ãâã ãâã to Sanctifie 7. Typical the very Sacrament This saith he is my body There is great need to distinguish all these 2. Whether we have a true and earnest hunger and thirst after it Where there are these there is life 3. What ends or designs we have of our coming to the Lords Table Whether 1. To remember the Lords death that we may imitate and follow it which is indeed the main end of the Sacrament 2. Whether in charity or no he invites his friends 4. With what love patience and long-suffering towards our Brethren we come unto the Sacrament 5. How far