diversly understood according to the LXX Translation who by it render divers words in the Hebrew which therefore I shall distinguish 1. According to the term à quo from which the passage is made 2. According to the passage it self and 3. According to the term ad quem whereunto Sin and Death tends 1. According to the term à quo the word by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go forth 1. As a plant out of the Earth and so Death grows up out of the earthly and carnal mind Rom. 8.6 from a Root that beareth gall and wormwood Deut. 29.18 a poysonful Herb. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that 2 King 4.40 Man of God Death is in the pot a root of bitterness which springing up troubles us whereby many are defiled Heb. 12.15 2. As a Child out of the womb Sin being perfected brings forth death Jam. 1.15 and we read of the first-born of death Job 18.13 3. As the Sun goeth forth out of the East for so the false light goes forth such is Vr Chaldeorum Satan is an Angel of light the light that is in thee is darkness accordingly the LXX turn it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. It signifieth to go forth as a word out of the mouth and this is the word of Belial i. e. the Devil as the Syriack turns it 2 Cor. 6. which the Devil first spake into our common Mother and thence into all her Seed So what we turn Deut. 15.9 a thought in thy wicked heart Hebr. a word of Belial in thine heart and an evil disease Psal 41.8 An evil disease cleaveth unto him is in the Original a word of Belial or the Devil is poured into him and what we turn Psal 101.3 a wicked thing is Hebr. a word of Belial This is the word whereof the Wise Man speaks Ecclus. 23.12 A word cloathed about with death 5. It signifieth to go out as one goes out to war So the Serpent having by stratagem overcome the Woman he continues the war with her Seed Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul 1 Pet. 2.11 2. According to the motion and passage it self The LXX by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend and so death natural spiritual and infernal descends as an hereditary deadly disease as the Stone from the Father to the Child an hard and stony heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 a foul leprosie such as that of Gehazi 2. They render it by repere to creep Psal 104.20 for so it steals down upon all the posterity of Adam insensibly without any noise it is that true pestilence that walks in darkness Psal 91.6 So the LXX by it turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk like a walking spirit this is malum irrepens 3. According to the term ad quem or end of the motion or passage So the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to pitch a Tent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 13.12 and Isa 13.20 Death takes up the house of the Soul the Curse rests in it Zach. 5.4 it takes a circuit and goes round about as the Devils do 1 Pet. 5.8 who brought death into the world Wisd 2.24 and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it over-flowes as the Seas and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floods of ungodliness the waters which overwhelm the streams of iniquity which go over the Soul Psal 124.4 So the Lord threatned Jerusalem Ezech. 5.17 By all these expressions we understand what the passage of death is and how it passeth over all The reason of this intimated in the opening of the first point is considerable in regard of that first Decree of God In the day that thou eatest thereof dying thou shalt die which is the Statute which the Apostle mentions Hebr. 9. Statutum est omnibus semel mori 2. From proportion of the punishment unto the Sin the Sin common to all and so the punishment 3. Point I shall give no other reason for this Point than the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo omnes peccaverunt The words have a double understanding and are urged by men of different judgements Both 1. By those who believe and acknowledge this first sin and so they turn them in that or in whom i. e. in Adam all sinned And 2. those who believe it not and so they turn them quatenus so far forth But truly that Translation profits them not for if so we render the words Death passed over all so far forth as all have sinned they will amount to as much as our present Translation Death hath passed over all so far forth as all have sinned for how far forth have all sinned unless according to that Original pollution contracted from our Common Parent by whom sin entred into the world Observ 1. Spiritual Death is successive and not all at once it passeth upon all in succeeding generations and upon all persons but by degrees Nemo repentè fit pessimus Moriendo morieris i. e. sensim by little and little Observ 2. What is the cause of this overflowing scourge as the Prophet Isaiah calls it Chap. 28.2 What is the reason of this deluge of calamities and miseries which overflow the Land The Apostle tells us the Reason Death passeth over all in that all have sinned we lay the blame one upon another out of partiality and such is our folly we think the cause of these miseries is some other thing than indeed it is our Lord implies as much Jer. 9.12 13 14. 1 King 8.33 When the people be smitten down before the enemy because they have sinned against thee vers 35. When heaven is shut up that there is no rain because they have sinned verse 37. Famine pestilence blasting mildew locusts verse 38. Who shall know every one the plague of his own heart Particular examples are infinite 1 King 16. Vengeance is taken by Zimri on the house of Basha and upon himself and all so ordered by God for his sins sake vers 18 19. And therefore the Prophet Isa 28.1 gives the reason of the overflowing scourge Wo to the crown of pride to the drunkards of Ephraim their pride covers them as a crown and compasseth them as a chain violence covers them as a garment they are swallowed up of wine and therefore the scourge must also swallow up overwhelm and overflow them Hence was the deluge of water which followed the deluge of sin and therefore it is called in the High and Low Dutch the sin-flood or the flood that came by sin Repreh Why then do we go about to hasten the death of one another It was the argument of the woman of Tekoah unto David We must needs all die and are as water spilt upon the ground 2 Sam. 14.14 Exhort Let us consider our
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
built up for ever Mercy and Truth pretence of Truth without Mercy that would reign It is commonly said that the pride and covetousness and ambition of the former Governours brought the world to that pass wherein it was and truly I dare not excuse them but we are much wronged abroad whether we be teaching or such as would be ruling Elders if we be not altogether as proud and ambitious and covetous as they were and therefore let us take heed lest we continue and increase Gods Judgements among us and provoke him to take away this and all other Government from us Truly the sins of all ranks and orders of men bid fair for such an Anarchy or want of all Rule as ye read of Isa 3 1-8 and therefore we may justly fear that the Lord will make us as the creeping things that have no Ruler over them Hab. 1.14 Consol Here is singular Consolation unto the weaklings the Children that are partakers of flesh and blood who are righteous as yet by the righteousness of the Law and desire to be justified by the righteousness of the second Adam God the Father by his Law hath begotten in them a good will unto Jesus Christ the second Adam and his Righteousness But alas the Law is the strength of sin 1 Cor. 15. and occasions sin to reign more tyrannically and death by sin And because the Children are partakers c. Heb. 2.14 When Pharaoh is most tyrannical the people cry out unto their God and then he sends the true Moses Let us hear holy David speak his experience Psal 18 1-4 The sorrows or the cords Marg. of death compassed me about the floods of Belial i. e. the Devil that hath the power of death Hebr. 2.14 15. vers 5. The sorrows or cords of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. In his distress he calls upon the Lord and what comes of it vers 16 17. the like ye have Psal 116.1 and Psal 142 1-7 Rom. 7.24 25. Repreh 2. Those who in this very nick of time when the Kingdom yea the whole Christian world is in a suffering condition are yet so unseasonably ambitious of Rule that even now they contend for it as the Disciples of Christ when he told them of his passion strove among themselves who should be the greatest Luk. 9.46 This is just Adams property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not much more seasonable to suffer with him As he taught his Disciples upon that occasion Can ye drink of the Cup c. Matth. 20.20 To die with him that we may live with him to suffer with him that we may reign with him Repreh 3. Those who sleight and despise the life See Notes in Col. 2.12 Repreh 4. Those that despise the true sent Ministers of God Luk. 7.32 to be sure the fault is in the Minister If of an austere life as John then he lives like a Monk or if loving and familiar then who is he acquainted with but men without any Religion in them John comes in the way of Righteousness but men will not go out of their own way to meet the Lord in his way And may not this be truly applyed to the men of this Generation who disparage and vilifie the Life that must Reign so far are they from admitting it to reign over them Men are not ashamed to say that the Heathen live better lives than we do Yea that the Jesuites that the Pharisees Difficile est dissimulare diu Death reigned from Adam to Moses These words contain the duration and continuance of the Tyrant Deaths reign with the terms when it began and when it ended I must here remember ye 1. Who this Tyrant is 2. What his reign is 3. What is here meant by Adam 4. What by Moses 5. How Death is said to reign from Adam to Moses 1. This Tyrant Death is not only Natural but also Spiritual and Infernal the first-born of sin the Nephew and Grand-child of the Devil as ye find his Genealogy Jam. 1.15 Job 18. it is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rom. 8.6 to be carnally minded according to the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn it the mind and affection of the flesh and so our Translators Col. 3.2 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affection and in the margin mind so that according to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and affection of the flesh which is said to be death So that a carnal mind carnal thoughts reasonings imaginations carnal will love desire hope fear joy grief all these are Death 2. This Death is said to have reigned The word is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may understand it so to have reigned that it doth reign as I fear we shall find it doth for wheresoever there is such a carnal mind will and affection there is the reign of Death 3. By Adam we understand not only the person of Adam the first but the nature and that corrupted in every man which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man 1 Cor. 2.9.14 and this is here meant 4. Moses may be understood 1. Properly and personally 2. Figuratively 1. Properly according to the history of him Exod. 2. and so ye have his Name and Etymologie of it Exod. 2.10 2. Figuratively and so by Moses we understand 1. The Law given by Moses Luk. 16.29 Joh. 5.45 2. Christ the end of the Law 5. How did Death reign from Adam to Moses The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from may note a time or Epocha and a cause 1. A time and so the reign of Death from Adam's transgression unto Moses's Law is Two thousand four hundred and fifty years 2. 1 From Adam as a cause as a Common Parent polluting and defiling his Posterity vertually contained in him as a common Root So Levi was in Abraham's loyns c. 2. As a common polluted nature in every one propagated from Adam and inclining and disposing every one to the same transgression and it is true That Death reigned from Adam to Moses 'T is also true that sin and death and he that hath the power of sin and death i. e. the Devil reigned from Adam to Moses yea and yet reigns in every man from Adam that common sinful nature in him till Moses till the Law Varro tells us a story that when the Sabins entred Rome the Fort on the Capitol was committed to one Tarpeius He had a Daughter a Vestal Virgin called Tarpeia she let in the Sabins and she covenanted for what they bare on their left arms understanding their bracelets of Gold and Jewels and precious Stones which they wore on their left arms but they cast all their shields upon her and so destroyed her and entred the Fort. So our Mother Eve was taken with the lust of the eyes Gen. 3.6 Adam and every one of us have a Fort to
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
But the Belief also was preached even then as Numb 14. And therefore the truth of God was revealed from faith to faith and urged under the obedience of faith and there remained a preaching of truth under the obedience of Charity which also was revealed under the Law I will shew mercy to thousands of them that love me and keep my Commandments And the Apostle exhorts us to purifie our minds under the obedience of Charity sub obedientia Charitatis 1 Pet. 1. Obser 6. Hence it 's evident that there are degrees of Sins It 's a less sin to be angry with our Brother without a just cause than to break out into reproach and to say unto him Racha And yet a greater sin it is to break out into greater reproach and to say unto our Brother Thou fool To be angry with our Brother unadvisedly undeservedly it 's a sin but it 's the first degree of sin if the Passion be so unruly that it will not endure a check but breaks out into evil words diminishing and detracting from the good name of our Brother it 's an addition and a farther degree of the sin and now the passion is become so strong if therefore it breaks out into such reproach as puts our brother by our testimony into a state of damnation there is the third degree of sin but the greatest of all these is the completing of the murder by the outward Act. Obser 7. As there are degrees of sin as we have heard so are there degrees of penalty and punishment for sin Wrath exposeth us to the Judgment Racha makes us liable to the Council Fool brings us into the danger of Hell Fire But wilful murder casts the murderer into the Lake Exhortation Let us lay the Axe to the Root of the Tree even wrath that root of bitterness which bringeth forth all this bitter fruit The Psalmist exhorts us Psal 37.8 Cease from anger and forsake wrath fret not thy self in any wise 1. As it stirs up a man to say to his brother Thou fool so it proves him that saith so to be a fool for Eccles 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools 2. And here it is heavy the fool cannot bear it for the Stone is heavy and Sand is weighty but a fools wrath is heavier than them both He cannot bear it it 's too heavy for him and therefore the fool presently declares his anger a fool's wrath is presently known Prov. 12.16 3. And it is the most pernitious to him that hath it for envy and wrath shorten the life Ecclus 30.24 Wrath killeth the foolish man 4. It breaks forth into strife and contention it begets it and nourisheth it for as coals to burning coals and wood to the fire so a wrathful man stirreth up strife Prov. 26.21 5. And from words to blows wounds and death see Onomasticks on the word Rebla B. 6. The Commandment of God is gone out against it Ephes 4.31 Let all bitterness and wrath and anger and clamour be put away from you c. Col. 3.8 7. A cruel Angel is sent out against it even Abaddon the Angel of the bottomless pit Obser 8. Take notice hence how Christ reforms his Church He begins with the heart and affections with wrath He that is angry with his brother c. How commonly do Christians reform the Christian Church Their first and main business is to take care that the outward ordinances be purely administred that the Word be preached often that the Canonical Scriptures be duly read Psalms sung Prayer made publickly privately in a word all outward Sanctimony all palpable and visible and audible service of God be duly observed And are not all these good duties They are no doubt And God forbid that I should go about to blame them or whatsoever duty Christ hath instituted in his Church Mean time this is not a Reformation like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter c. Matth. 23.25 26. They thought themselves not guilty of breaking the Sixth Commandment when they did not shed their Neighbours bloud Our Lord begins with the Reformation of the heart and affections there The Pharisees and too many Christians the Pharisees of our time begin their Reformation at the wrong end in those before named and other such like outward duties which indeed may be performed as speciously even by a wicked man as by the best of Christs Disciples Our Lord teacheth us to place our Reformation in such actions as wicked men cannot imitate and remain such in the mortifying of our earthly members suppressing our wrath our envy our malice and hatred Now all these are accounted infirmities and men may and do live in them and say they can do no otherwise while they live here And they are accounted very good Christians if they observe the Ordinances if they hear much and often men in reputation for zeal especially if they joyn themselves to a Congregation then they may be wrathful and envious and malicious c. O Beloved Of what validity of what value are all these pure outward Ordinances be they never so pure if mean time the heart and Conscience be unclean and impure What are they all but plaistering and daubing of a rotten wall What else but skinning of a festered wound Thou Hypocrite saith our Lord cleanse first that which is within A reverend and pious man being chosen a Preacher at one of the Inns of Court some of the Pharisees resorted to him and congratulated his choice to that place because he would cause the young Gentlemen there to cut their long hair The Preacher answered them that that was the least part of his business if he could but perswade them to cut off their affections to mortifie their lusts c. they would of themselves cut off their long hair Obser 9. As there is a spiritual progress for good unto all the obedient Disciples of Jesus Christ so is there also a spiritual progress for evil to all the disobedient and ungodly 1. The Law of the Father points unto Christ and those who have learned of the Father they come unto him The Son also commends his Disciples to the Spirit to whom he promiseth another Comforter 2. There is also a spiritual progress for evil to the disobedient The Father judgeth no man but hath committed all Judgment unto the Son The Son tells us that the Spirit shall come and convince the World of Judgment John 16. These three were figured by Saul David and Solomon Saul a Figure of the Law required much but could effect little was troublesome to all but was troubled by Goliah and the Philistins and at length slain by them David represents Christ in the flesh David slew Goliah and conquered the Philistins Rom. 8. Hebr. 2.14 Yet David saith that the Sons of Serviah were too strong for him Such as David could not subdue
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
a man apprehend himself confined to one City yea to one Countrey 2. What present all horrible noisome accidents as nastines most offensive from man to man most infamous most chargeable to the purse as for company the worst of men and such only as are fit for such a place by all which we may make some conjecture of the infernal prison or the hell of the damned poena damni sensus want of all accommodations the rich man had not one drop of water To see Abraham Isaac and Jacob in the Kingdom of Heaven and themselves shut out To let us know that this prison is not only literally to be understood outward prisons are not punishments saith the Lawyer but in order to them nor doth either Civil or Municipal Law allow any punishment to be inflicted on the debtor beside imprisonment But the spiritual prison which is hell it self hath all torments The Lord delivered him to the Tormenter till he should pay his debts Matth. 18.38 But some by this prison understand Purgatory and prove it by the authority of the Ancient Fathers Surely not St. Austin nor St. Hierom nor St. Cyprian though alledged for that purpose by some The former Fathers expresly understand this place of hell it self But why must it be understood of Purgatory Because it is said Thou shalt not depart hence untill thou hast paid the utmost farthing The utmost farthing therefore must be paid and then thou shalt depart thence but the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn till or untill doth not imply this for howsoever Supponit antecedens tamen non semper infert consequens The Ancients give some instances of this as Psal 110. until I make thine enemies thy foot-stool until doth not imply that he should not sit on God's right hand afterward And where it is said of Michol that she had no child until the day of her death surely she had none afterward But whereas Purgatory is supposed to be found out for the purging of less or venial sins whereas he who will not be reconciled to his adversary whether a person or the Law he dieth without charity and therefore according to their Doctrine of Purgatory such a one cannot be said to be in Purgatory but in Hell it self because want of Charity is not according to them a venial but a mortal sin Doubt This seems to be unreasonable to compel men to pay debts which they have no ability to pay yea to be tormented till they pay The Turks seem more reasonable than thus who they say put none in prison for debt when they have nothing to pay This therefore should seem to be as unreasonable as a violent detention I Answer it is indeed unreasonable and it is but reasonable that it should be unreasonable Thou didst voluntarily depart from the reasonable service of thy God and therefore it is just to leave thee to the unreasonable service of the Devil Thou wert before in Eutopia in a Kingdom of Reason and Justice now the Just Judge hath delivered thee to the Officer who hath cast thee into his Atopia his Kingdom of unreasonableness 2 Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou lived'st unreasonably among men now thou art in the Devil's power hee 'l match thee Doubt How then do we read that the Lord delivers even out of the pit wherein there is no water Zach. 9.11 The Messenians had an horrible prison which by an Euphemia they called Thesaurus where Philomena was God hath such a prison-ward where he hath those whom he reserves as his vessels of Wrath he hath also those whom he reserves for vessels of Glory Consider who he is to whom our Lord saith Thou shalt not depart hence It is he who by no means maugre all corrections and chastisements admonitions and instructions and those timely given while he is in the way with the Adversary yet he will by no means come to agreement These have hardned themselves against all they are desperate debtors But there are prisoners of hope Zach. 9.11 12. Obser 1. Note here what great need there is of a strong and mighty Redeemer It is a saying in our Law Nullum tempus occurrit Regi No time lapst hinders the King of his right and it is as true nullus locus nullus status no place no state hinders the Great King the Lord of Hosts from his right and he hath a right even to the lost man 2 Pet. 2. denying the Lord that bought them thy Brother for whom Christ died he died for him that is perished 1 Cor. 6. It is reckoned among the ends of his coming Luke 4.18 What a multitude of Captives there are some in the prison of the Law some in Christ's own prison some in the prison of Satan who want a Mighty Redeemer and the Mighty Redeemer is not wanting unto them who are not wanting to themselves The woman of Sychar a City of Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are wont to say that after a long drought a good shower of rain delivers a multitude of prisoners they understand the corn imprisoned in the earth And when we are conformed unto the death of the Lord Jesus that grain of Wheat fallen into the ground and dead John 12. he bringeth forth much fruit in us No power prevails against him when the Angel comes to fetch Peter out of prison when we are utterly at a loss we cry who shall deliver me Obser 2. See here thy doom who ever thou art who walkest loosly licentiously and lewdly in the broad way The Great Judge hath his prison he straitens thee 'T is true persons of Quality saith the Lawyer they are in liberâ custodiâ they are in free prison But the Judge is without respect of persons The rich man was in hell torments Obser 3. See and wonder how the Noble Off-spring of God Created according to the Image of God in Wisdom Righteousness Holiness and Truth should so far degenerate that for want of Wisdom Righteousness Holiness and Truth though counselled by Divine Wisdom to agree with the Law of God though corrected and instructed by that Law yet should prove so infatuate that for want of Wisdom he should be cast like some unhandsome or loathsome thing out of the way and thrust into an hole and there pine away anâ— perish Obser 4. The prison of the damned is an unalterable and unchangeable condidition they are confirmati in malo Abraham tells the rich man in hell that there is a gulf pight Obs 5. There is a necessity of being conformed to the Lord Jesus Christ as well in suffering â—s in reigning yea first in suffering c. Rom. 8.29 Our Lord saith so to Jerusalem Esay 51.17 with v. 22. Awake awake O Jerusalem which hast drunk at the hand of the Lord the cup of his wrath thou hast drunken the dregs of the cup of trembling and wrung them out yet thus saith thy Lord God even God that pleadeth the cause of his
and catch others The dog knows none but those of his own house to which he belongs he snarles barks at and bites strangers Every man can bear what is familiar and well known to his own Sect and Party that he approves and loves Against these the Psalmist prayes Psal 22.20 Keep my darling from the power of the dog And the Apostle gives warning beware of dogs Phil. 3.2 that is of such men as our Saviour forewarns his Disciples of Mat. 7.15 These glut themselves with their own food and then return to their vomit Some can relish any thing but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose God is their belly who mind earthly things Phil. 3.19 they serve not God but their own bellies Rom. 16.18 as the Fryar called the parable of the Supper Mat. 22. a good Gospel These swine tread under foot the Son of God Heb. 10.29 3. Confession may be made either with the mouth or with the deed as the Apostle distinguisheth Tit. 1.16 They profess that they know God but in works deny him Now although it be to be made both wayes yet not by every man nor to every man Hast thou faith have it to thy self before thy God Rom. 14.22 I read no man that blames David's coming before Achish King of Gath changing his behaviour 1 Sam. 21.13 such wariness the Lord gives us and himself practised Joh. 2.23 24 25. He did not commit himself to them because he knew all men 4. Nor are the times and places alike 2 Chron. 25.15 16. Amasia bad the Prophet forbear Therefore must Ezechiel be dumb chap. 3.26 Amos 5.13 The prudent shall be silent in that time for it is an evil time In evil times therefore confession with the mouth of all truth is not alwayes necessary nor seasonable unto all men Obser 1. Hence we may pity their unseasonable and untimely zeal who knowing something of Christ and his wayes which others do not expose themselves to the mouth of the Lion and the Dogs power our Lord teacheth better There have been those who have said that this is a popish point but I conceive it were too much credit to the Papists and too little to the Reformed Religion that they should have more order observed among them and we less that they should ground themselves more upon the Scripture than we do Mich. 7.2 Tyrians and Zidonians oppressors and hunters lie in wait for blood and hunt every man his brother with a net Young Novices consider not that there are many whose business it is nor do they mind any other thing than lie in wait to deceive Eph. 4.14 O how much better were it for such Babes in Christ to study to be quiet and mind their own business that they may walk honestly towards them that are without 1 Thes 4.12 Eph. 5.15 Col. 4.5 6. and not expose the truth of God to the censure of ignorant and malicious men Obser 2. We learn then from hence who are the true Confessors or Professors who else but they who give testimony unto Christ in word and work in the whole Christian life yea whether they witness of Christ by doing or suffering according to the Will of God reproach or torment or death it self Omnis piorum vita testimonium reddit Deo The whole life of the Godly gives testimony to God Cyprian Hence it is that Confessors and Martyrs they are taken by the Ancients for the same Such they were and are who testified of Christ their Life 2. Such as testified against all iniquity See the truth of this even from the testimony of an Heathen who lived in the Primitive Times according to the report of Eusebius Plinius Secundus the chief of the Presidents over the Provinces under Trajan the Emperour being much moved by the multitude of Martyrs which were daily put to death for the Faith he wrote to the Emperour to advise with him what was best to be done In that Epistle Pliny acknowledgeth to the Emperour That he never found any thing in the lives of these Christians either against Piety or against the Laws of the Emperour They were obedient to Principalities and Powers What was their fault then but that only they rose early in the morning and sung praise unto Christ as to a God a great Crime I wiss because the people of Rome had not made him a God first Moreover saith he they forbid Adultery and Murder and other sins of that nature but all things which agree with and are according to the Law they diligently perform Euseb lib. 3. History chap. 27. Tertullian adds The Christans rise early ad conferendam Disciplinam they bind themselves by Covenant and Oath to their Duty and prohibit Murder Adultery Fraud Treachery and other wickednesses Pliny himself in his Epistle lib. 10. hath these words Se Sacramento non in scelus aliquod obstringere c. They bind themselves by the Sacrament or Oath not to do any wickedness but that they will not commit Theft Robbery nor Adultery that they will keep their Word perform their Promise restore the Pledge c. And all these Confessions were free they were neither forced to it nor forced from it It is the Report of the same Pliny Nihil mali posse dicuntur qui sunt reverà Christiani They who are indeed true Christians are said to be able to do no evil These these are Confessors these are Martyrs these are Professors these were they that Confessed and gave Testimony to Christ and suffered shame and torment death it self in their Confession and Testimony Obser 2. They who thus confess Christ must be in Christ they are the very words of the Text in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So John 3.21 for though the Hellenists use ל and the Syriack here × with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confess as learned Criticks observe yet they may observe also that then the word is joyned with these Particles When Confession is made unto a person as Psal 118.1 I will confess unto the Lord otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confess is used without these as Gen. 29.35 I will praise or confess the Lord chap. 49.8 Judah thy brethren shall confess or praise thee which was therefore in the Text we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly why should it lose the due force of it Obser 3. We ought not to fear Men nor Wolves v. 16. interpreted men v. 17. nor Councils or Synagogues nor Kings or Governours nor Persecutors v. 23. those who can kill the body and afterward can do no more v. 28. Confession of Christ must be before men Esay 57.8 12 13. Obser 4. It is not the Ministers Duty only to be Confessors of Christ but the people 's also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may therefore be hoped that when the people have looked cum linceis oculis into our lives they will at length look into their own Obser 5. The Lord would have his Truth published and made known by such
Table as they call it proceed out of the heart as well as these of the second no doubt they do why then doth our Lord mention these first and then Blasphemy which is a breach of the third Commandment These are sins committed in special against our Neighbour and therefore are set in the first place Because our Lord every where promotes the love of our Neighbour and calls it his Commandment and a New Commandment Joh. 13. and 15. and therefore sets these precepts first Mat. 19. which he will have performed even before his own immediate worship Mat. 5. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go first and be reconciled to thy brother 2. He well knew the hypocrisie of the Pharisees who under pretence of duties required in the first Table toward God wholly neglected the second toward their Neighbour which is the guise and manner of the Pharisees at this day Why doth our Lord set evil thoughts first which are prohibited by the last Commandment and then the other The Christian life consists most what of inward Acts but Moses's Law of outward and therefore our Lord begins where Moses ends 2. Out of the heart proceed murders Quaere 1. What is here meant by murders 2. How they proceed out of the heart The word we render murders is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification which some would have from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efflare to breath and so to murder is to cause one efflare animam to breath his last I read not any word so full in any Language as this of our English which is not properly ours but either from a like French or Dutch word neither of which nor any other hath that fulness of signification which our English word hath for homicidium which is the best Latin word and comes nearest the matter signifieth only slaying of a man which may be done ignorantly by chance or against ones will if only so it comes not home to the nature of this sin which necessarily supposeth a will and purpose to kill otherwise it s no murder And therefore our Lawyers define murder a wilfull and fellonious killing of a man upon prepensed malice which being a word so full in it self of our Language they have made a latin word of it murdrum And this sence amounts unto that which in Scripture is called murder which the Spirit expresly distinguisheth from what is done ignorantly and without malice Exod. 21.12 13 14. Deut. 19.4 10. Now because habits are the measures of their privations as life is either Natural or Spiritual the violent privation of them or the murders are either of Natural or Spiritual Life 2. How can these be said to proceed out of the heart Cor est terminus omnium actionum ad intra fons omnium actionum ad extra All whatever proceeds from without it centers it self in the heart as all we see and hear is carried to the heart there to receive allowance or rejectiâ—n The heart also is the fountain of all actions flowing from thence outwardly whether good or evil for the good man out of the good treasury of his heart bringeth forth good things and the evil c. Obser 1. The heart is murdrorum officina the flesh-bank the slaughter-house the murdering den wherein the wicked one slayeth the innocent Psal 10.8 Obser 2. A man may possibly be a murderer who yet layeth no violent hands on any Is he angry with his brother he is guilty of the judgment Mat. 5.22 yea if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause St. Jorome and Austin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek Copy Vt scilicet nec cum causa quidem debeamus irasci saith Austin nor indeed is it extant in the Vulg. Lat. Doth he hate his brother he is a murderer although he touch him not 1 Joh. 3.15 Quaere Since it is murder whilst yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no Surely there is for proof of this let the first murder be examined Gen. 4. It was such in God's sight when Cain was very wroth and his countenance fell but all that time the Lord was patient and dehorted him and reasoned with him if thou doest well c. All this time Cain was guilty before God and in danger of the Judgment but having performed the outward act then the Lord denounced his judgment against him This will further appear from God's different rewards of good works intended and performed for since God rewards every man according to his works c. See Notes on Jam. 1.22 God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan What reason is there that murders should proceed from the heart There are in the heart these three notable parts of the Soul the Rational the Concupiscible and the Irascible which answer to those three necessary Offices in a City The Chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rational ordering all things by reason The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hinderance happen in the execution of the Quaestors Office then ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible which answers to the Militia and Garrison Soldiers who remove these impediments and obstructions This Irascible though it be the seat of many compound affections yet the principal here understood is wrath or anger which is not sin because implanted of God in our Nature and the Psalmist really distinguisheth them and after him the Apostle be angry and sin not howbeit from the exorbitancy of the Concupiscible the appetite enflamed toward some thing desirable and hindered from the fruition naturally there is a boyling of the blood about the heart whence the Quaestor or Treasurer desires the help of of the Militia the Soldiery for the removing of the impediment The wrath being kindled sometimes burns excessively and beyond measure and it is a sin We shall observe this in the way of Cain as St. Jude calls it vers 11. Cain signifieth possession and peculiar propriety in the flesh desiring ingrossing all things Natural Humane and Divine all must serve it as Psal 73.9 according to Martin Luther What they say must be spoken from Heaven and what they speak must prevail upon earth whence it is that the sensual propriety challengeth Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that God's approbation being given to the simple harmless and righteous Abel and all the holy Prophets from the blood of Abel wrath and envy burns against
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and mind of Christ is supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul under it and under both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is most terrible and he gives his reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
former part of the same verse is quoted by three of the Evangelists St. Matthew Mark and Luke I will send my Messenger and he shall prepare the way before me Mal. 4.2 Vnto you that fear my Name the Sun of righteousness shall arise with healing in his wings To the fit receiving of this Sun of Righteousness the Prophet pre-requires the receiving of the Law and of John the Baptist the Preacher of it and of repentance vers 4. Remember ye the Law of Moses my servant which I commanded unto him in Horeb that is the Moral Law then vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord and he shall turn the heart of the fathers to the children and the heart of the children to their fathers These Predictions and Prophesies of the Old Testament were accomplished in the New for so the Evangelists bring in the Baptist both in order of time and order of doctrine fulfilling his course for John was born about half a year before Christ and he is brought in Teaching and Preaching and Baptizing before we hear of any of Christ's Sermons nay the beginning of the Gospel is St. John's preaching Mar. 1.2 Nay Christ himself and his Apostles they prerequire John's Doctrine to take place before the Doctrine of Christ John himself sends his Disciples unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing them to him Behold the Lamb of God c. Joh. 1. where the Disciples of John forsake him as having learned the doctrine of repentance and betake themselves to Christ Christ himself likewise when John was cast into prison executes the Office of St. John by preaching the doctrine of Repentance as you find expresly Matth. 4.17 He sends out his twelve Apostles saith the Text who preached repentance in all places where he himself should come Luk. 10.1 And when the Jews blamed him for Preaching and Teaching and asked him by what Authority he did those things Matth. 21.23 He tells them not by what Authority because they were not yet fit to hear or understand it and therefore prerequires in them the doctrine of John and blames them for not believing him The Apostles also in their communicating the doctrine of Christ alwayes suppose the preaching of John Act. 1.22 So Peter begins with Cornelius Act. 10.36 37. The word which God sent to the children of Israel after the baptism of John which he preached The Apostles Paul and Barnabas being separated to go to the Gentiles habebant Johannem in ministerio they had John for their minister Act. 13.5 which I understand to be the doctrine of John preparing the Gentiles whom they taught Acts 13. after the reading of the Law they began to preach to the People John say they had first preached before Christ's coming the doctrine of repentance to all Israel vers 24. Tit. 2.11 So that no man must think that the Office of St. John is yet abrogated as many would have the Law and any thing that would set them a work as therefore Christ entred unto those whom John had prepared so he is received by those whom repentance hath prepared and unless we admit that doctrine we cannot receive the doctrine of Faith and Grace by Christ Would we hear this sweet voice ecce Agnus Dei then hear that also prepare the way of the Lord like we this He that believes in the Son hath eternal life that then ought not to displease Every tree that brings not forth good fruit shall be hewn down and cast into the fire Reason out of Scripture perswades no less for ye have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all Communion with God Levit. 21. vers 22. Come out of thy Country Forsake thine own People Be ye separated 2 Cor. 6. The people were sanctified before they heard the Law Washings there were many before the sacrifice was offered John came to prepare a people fitted for the Lord Luk. 1.17 The Laundress useth two lathers the one is that of John the Baptist I baptize you saith he with water but one cometh after me greater than I he shall baptize with the Holy Ghost and with Fire The legal washing was weak and could not do away sin though as by water we discern the filth from the clothes so by the Law is the acknowledgement or discerning of sin But he shall sit like a refiner and be like to fullers sope Mal. 3. And how would you entertain the King would you not cause your streets to be made clean though at other times they are foul enough how would you entertain a Chapman that you gained by or a worthy guest you would make clean all your rooms that he should see his welcom now to Christ all things are open Heb. 4. 2. Repentance that we have not repented according to St. John's doctrine for such a kind of repentance is required of those who have not yet repented according to John's doctrine Matth. 21.32 John came unto you in the way of righteousness and ye believed him not but the Publicans and Harlots believed him and ye when ye had seen it repented not that ye might believe Confer 2 Cor. 7.9 sorrow to repentance The means immediately necessary are outward inward the Word Sacraments The Word is so immediate a means that Christ himself believed and received is hardly distinguished from it All flesh is grass and the glory of man as the flower of the grass but the word of the Lord endures for ever and this is the word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.24 25. so it is writ the Father the Word and the Holy Ghost 1 Joh. 5.7 Joh. 1.1 Therefore it is called the word of faith the word is nigh thee in thy mouth and in thy heart and that is the word of faith which we preach Rom. 10.8 1 Tim. 4.6 The receiving of the Sacrament is so immediate a means that thereby also we receive Christ according to his death Annuntiatis ye do shew forth the Lords death till he come Both Sacraments shew forth his death we are buried with him by baptism The inward means is a good will Thy people shall be willing in the day of thy power Psal 110. Christ is born hominibus bonae voluntatis Luk. 2.14 to or in men of good will Qui vult capiat de aqua vitae Apoc. 22.17 He that will let him take of the water of life Non vultis venire ad me ut vitam habeatis Joh. 5.40 Ye will not come unto me that ye may have life Wilt thou be made whole Joh. 5.20 Arca Dei in domo Amminadab The Ark of God was in the house of Amminadab Christ cum populo voluntario is with a willing people Si volentes sitis de bona terra comedetis If ye be willing ye shall eat of the good land When they willingly received Christ into the ship the ship was at the shore Joh. 6.21 Attende precibus servorum
righteousness that goes before him the Baptist here exhorts us to prepare which according to the difference of preparing wayes is two wayes done 1. Removendo 2. Ponendo for whereas they who prepare a way and make it fit for travel they purge and cleanse it from dirt and filth they level it and make it equal and plain they staighten it and take away obliquities and then pave and gravel it all these are required of us in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for therefore some Translations according to the first have repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others following the Chaldee Paraphrast Isa 40.3 And the Syriack in the Text have the second Complanate make the way even and plain others express the Greek fully rectas facite and in the Text Dirigite make straight the wayes of the Lord. 1. The first importing purging and cleansing signifieth 1. The nature of sin to be defiling and 2. that we are defiled with it and have corrupted our way and therefore ungodly men are compared to a Snail Psal bribers guild their way 3. And stand in need of cleansing the filth to be purged out are the lusts of the flesh fornication adultery lasciviousness drunkenness gluttony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy lucre and filthy communication about these uncleannesses these defile a man Confer Notes in Psal 26.6 2. The second Complanate make the way of the Lord plain and even which the Prophet especially seems to aim at Isa 40.3 4. and imports that we are in extreams either 1. too much dejected and cast down by despair by reason of our sins or 2. too much presumptuous and proud and therefore they who are thus dejected are to be comforted and as our Saviour speaks To lift up their heads because their redemption draweth nigh And comfort ye comfort ye my people And they who are proud are to be brought low and levell'd by the Word which is an hammer and every high thing is to be brought into subjection unto the obedience of Christ Sela. Every mountain c. Isa 2. not so great need of the other 3. The third Dirigite or rectas facite vias which the Prophet Isa 40.4 speaking in the person of St. John aims at the crooked shall be made straight imports that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Saviour speaks a crooked generation that our wayes are crooked and have made our selves crooked paths Isa 59.8 like the crooked Serpent Job 26.13 and not only crooked but deaf Adders that stop their ears though the Lord cry unto us and bid us cleanse our wayes the only means is to hearken to the voice of the Cryer He gives knowledge of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of our sins Luk. 1. Because 't is vox clamantis Dei he gives not only knowledge but power also of so doing and therefore the Lord saith that St. John shall prepare his way before him Joh. 1.10 that Jeremiah shall pluck up and plant that St. Paul shall open the eyes of the blind But first we must remove all other clamours both our own and all clamantia peccata crying sins all clamours of outward things though in themselves in their measure good But when we hearken too much after them when Martha is troubled too much about those many things she is hindered from hearing the cry of wisdom Solis namque visibilibus serviunt idcirco nil supernae suavitatis intrinsecus audiunt quia eos in aure cordis curarum secularium surdi tumultus premunt worldly afairs make such a dinn in the ears of the soul that the voice of God crying to us is quite drown'd Gregor Moral libr. 30. cap. 9. Most mens ears are taken up with this hubbub so that thought the Scripture speak most plainly yet they understand it not the mind being otherwise imployed Oblata ob oculos non videmus so quae auribus objiciuntur to whom shall I compare this Generation yea they seem to hear the Scripture it self speak to their humour as the covetous wretch He that cares not for his family is worse than an infidel and that makes him worse than an infidel Castellio impedimenta we have an English Proverb sutes them well As the fool thinketh so the bell clinketh And so long they have been accustomed to this that like them who dwell at the Catadupa the falls of Nilus they hear not the fall of it these are insensible of their own deafness and absurdity Thus the Lord speaks to his people whose ears were taken up with the cry of their sins Isa 30.1 and worldly things vers 6. Therefore they hear not the Law of the Lord vers 9. The best way therefore is to stop our ears to these cryes and go out into the wilderness there to be soli cum solo Deo thither the Lord takes the Church and speaks to her heart Hos 2.14 Then may we say with David I will hearken what the Lord will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Psal 84.9 Then thine ears shall hear a word behind thee saying This is the way walk in it Isa 30. vers 21. Pray unto the Lord that he would be pleased to say Ephphatha unto our deaf ears that they may be opened and so we may hear the voice of the Cryer and prepare the way of the Lord. More NOTES and OBSERVATIONS on JOHN 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the prophet Isaias THe Jews divide the Inferiour World into three parts the Desart the Land Inhabited and the Sea The Defart or Wilderness whereof we are now to speak may be considered according to what it wants or according to what it hath 1. According to what it wants the Prophet Jer. 2.6 describes a wilderness a land not sown a land of desarts and of pits a land of drought and of the shadow of death a land that no man passeth through and where no man dwells these and such like are the wants 2. Somewhat also there is positive and present there as the wild beasts Mark 1.13 an howling wilderness Deut. 32.10 and evil spirits which resort unto the wilderness and desolate places Matth. 12.43 into such a wilderness goes John the Baptist such a wilderness is that wherein the Lord cryes by the voice of John the Baptist This of late most flourishing Kingdom Wo wo wo to them by whom the offence comes is now becoming such a wilderness if the Lord still permit the Sons of Abaddon and Apollyon the sword men but I will not carry your thoughts to things without ye Into such a wilderness goes John the Baptist 1. That by austerity and strictness of life he might imitate those spiritual Eremites Moses and Elias who was a type of John Matth. 11. by sequestring himself from the sins of the inhabited wicked world
that I speak they are spirit and they are life Thou hast the words of eternal life 1 Joh. 5.8 It is the water springing up to eternal life so that blood and spirit are all one Observ 1. The universality the commonness of the means of salvation the Lord makes choice of such Elements as are Parabilia possible to be had really had necessarily to be had and used in all the world usus communis aquarum bread the staff of life Isa 3. Wine may be had either of the Vine or of some other Tree or else of some Corn or other as we read of Wine made of the Palm-tree and Barly Wine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Diod. Siculus Exhort To thirst after this drink to be thus blood-thirsty Christ's bread is to be eaten not treasured up in the understanding Exod. 16. there it putrifieth Die autem sexta In the evening ye shall eat bread Vid. Orig. They saw God and did eat and drink Exod 24.11 Means direct Go to God for it he hath that which satisfieth and so he gives to drink Psal 36.8 9. of the river of thy pleasure NOTES AND OBSERVATIONS UPON JOHN VIII 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye believe not that I am he ye shall dye in your sins Then said they unto him Who art thou and Jesus saith unto them Even the same that I said unto you from the beginning I Shewed lately what the Lord Jesus Christ hath suffered and done for the cure healing and removing of our spiritual maladies and sicknesses Our Lord Jesus in the words read assures us That unless something be done on our part we shall dye of those spiritual diseases if ye believe not that I AM ye shall dye in your sins The words contain part of a Dialogue between the Lord Jesus Christ and the Jews concerning Faith and the object of Faith and the explication of that object wherein our Lord propounds himself unto them as an object of their Faith to be believed on and that at their peril If ye believe not that I AM ye shall dye in your sins whereupon the Jews enquire who he is and he gives them answer to that question In this part of the Decalogue our Lord affirms Two things of himself 1. That he is I AM. 2. That he is the beginning 1. That he is I AM so the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Syriack Interpreter so the Vulg. Lat. Thus also Martin Luther and Piscator and two Low Dutch Translations and Pagnin Vatablus thus also the Spanish Translation all the other Latin French Italian and English Translations unwarrantably and unnecessarily add unto the Text and render the words If ye believe not that I am He whereas there is no He in the Text nor any need of it yea it obscures the Text as we shall make it appear In it are contained these Four Axioms 1. The Lord Jesus is I AM. 2. If we believe not that he is I AM we shall dye in our sins 3. The Jews enquire who he is 4. Jesus said unto them the beginning that also I speak unto you 1. The Lord Jesus is I AM. The words are harsh and very strange to our ears but such indeed are all spiritual things unto the natural man and his natural understanding ye know what the Apostle saith 2 Cor. 12.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words Hebr. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I render thus Concerning whom we have much speech and hard to be uttered and St. Peter saith of St. Pauls Epistles that there are in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood But these words of the Son ought to be no more strange unto us than those of the Fathers are Exod. 3.14 I AM hath sent me unto you But that the words ought thus to be understood will appear by an harmony of other Scriptures Matth. 14.27 which I render be of good courage I AM be not afraid and in this 8. of John ye have two like Scriptures vers 28. When ye have lift up the Son of Man then shall ye know that I AM and vers 58. which can be turned no otherwise before Abraham was I AM. But what reason can we give of this The expression is of the Sons Deity and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a true reason is à priori Can there be any thing in nature before the Deity what saith the Apostle 1 Cor. 11. The head of Christ is God i. e. the Father And the Fathers name is I AM which descends upon the Son and the Son inherits that most excellent name I AM. But enquire we rather into the reason why our Lord Jesus thus expresseth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM of this expression we may conceive Two Reasons 1. Our Lord speaks of his Divine Nature which is better expressed in a Verb Substantive than any Verb Adjective because it notes essence and being 2. Of Beings the present Being best sutes with the Divinity as being alwayes present and not varied by other parts of time 3. Our Lord Jesus hereby notes his dispensation proper to himself Observ 1. A common fountain of Being See Notes on Exod. 20. 2. Christ is immutable ibid. Consol Ibid. 2. If we believe not that Jesus Christ is I AM we shall dye in our sins The proof of this is evident by a like speech of the Apostle 1 Cor. 15.17 The reason of this appears from consideration of Christ himself and the nature of Faith it is the Lord alone who can pardon and take away sin Isa 43.25 Who can forgive sin but God only there is no other name or being 2. Faith is carried to the operative power of God Col. 2.12 Act. 10.48 Observ 1. Unbelievers in the Lord Jesus such as believe not that he is I AM they are dead in trespasses and sins For whereas Faith in the Lord Jesus enstates us in the Everlasting Life Joh. 3.36 where such Faith is wanting men are spiritually dead and continue in the kingdom of darkness and cannot go forth of the darkness It is the speech of Eliphaz Job 15.22 He believeth not that he shall come out of darkness and according to every mans Faith so it is unto him If a man believe that sitting in darkness and the shadow of death he cannot possibly arise and come forth from thence he must here sit still and die I doubt not but there hath been some corruption of the Text for there have been many who have studiously endeavoured to obscure the Eternity of the Son of God Let us examine our Lords Answer The Lord Jesus saith he is the beginning The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack even the same who began that I might speak with you unless ר be mistaken for ר and if so the words are the beginning who have spoken with you Vulg. Lat. Principium qui loquor vobis having reference to
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
light secret and open sinners close hypocrites and scandalous persons Both these strongly imagine themselves into the life and therefore are said to get in some other way than by the door as by following of a false light and by notions and high flown knowledges falsly so called and by much talking of heavenly things they imagine they have them A great and dangerous imposture and self conceit yet I fear too common amongst us Consol To the poor weak travellers who are passing through this narrow way who are crowding through this strait gate and entring into life who bear about in their bodies the dying of the Lord Jesus c. It is tedious to them This is no hasty no sudden death moriendo morieris we were daily plunged into sin 'T is easie to fall Sed revocare gradus superasque evadere ad auras Hic labor hoc opus est The contention was long between the house of David and the house of Saul 2 Sam. 3.1 but the house of David waxed stronger and stronger c. Nor is this any argument that God loves thee the less that he leaves thee long in the passage unto life He tryes thy faith thy patience thy long suffering there were no use of these if we could enter into life as soon as we desire it He proves thy love whether constant or no But prae Amore exclusit foras Doth he keep me out of doors even for love Yea this is an argument of Christ's love unto us Joh. 11.5 6. O let the love of Christ constrain us Love is strong as death Cant. 8.6 One of David's worthies is called Azmaveth the strength of death or strong as death The Barhumite the son of heat 2 Sam. 23.31 such is the fervour and ardent heat of Love in David's worthies the servants of Love that 's the true David jealousie is cruel or hard as the grave Esay 41.14 fear not thou worm Jacob and ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye mortals ye dead men of Israel Our translators turn it in the Margent ye few men of Israel I know not why they turn it so except such dead men be few whereas the natural dead are many they are said abire ad plures Why must they not fear There is great reason added I will help thee saith the Lord and thy Redeemer he who hath been thy guide unto death and lead thee into it by his example he shall redeem thee from death Exhort To enter into life and admit the life to enter into us Christ he is the way the narrow way the gate the strait gate he hath said he is the door unless we enter by him his humility resignation meekness c. we cannot enter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying 2 Tim. 2.11 if we suffer with him we believe we shall live with him Rom. 6.8 The door whose lintel is sprinkled with the blood of Christ is a sign of safety to him that is therein Exod. 12.22 Heb. 10.19 Means 1. Believe in Christ as the Scripture hath said of him He is the door 2. Love Life Charitas intrat ubi scientia foris stat Love enters in where knowledge is kept without 3. Hereby an entrance shall be administred 2 Pet. 1.11 More NOTES on ROM 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so death passed upon all men for that all have sinned THis is the Progress of Sin and Death the cause or according to another Translation the limitation of it In the words are these Divine Truths 1. All have sinned 2. Death hath passed upon all 3. Death hath passed upon all in that all have sinned The Reddition unto these parts of the Protasis or Proposition is 1. All shall be made righteous 2. Life shall pass upon all 3. Life shall pass upon all in that all shall be made righteous The Reddition or latter part of the similitude is not in the same tense because the malady in nature precedes the remedy that which is natural and corrupt is first and then that which is spiritual and therefore the first Adam is here called forma futuri the type of the second Adam who is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Verb whereunto it answers in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to err from the mark to miss what we aimed at as Judg. 20.16 Also to go astray or miss the way By Metaphor as the word is most used it signifieth to miss the mark whereat all our actions ought to aim the Glory and Praise of our God So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to miss err from the mark 1 Tim. 6.21 They have erred concerning the faith and 2 Tim. 2.18 who concerning the truth have erred To stray from the straight way of Gods Commandments The reason of this is the same with that of the first point in this Text. Observ 1. This discovers the falseness and doubleness of all mens intentions and aims by corrupt Nature They pretend and would seem to aim at and intend the Glory of God which is indeed the true Mark we all ought to aim at but they truly intend their own glory honour wealth pleasure and ease in the flesh These are too ugly that men should suffer them to appear in their own colours and therefore they veil them over with the Glory of God or some specious pretence or other This is that which our Lord means by the evil eye Mat. 6.23 by the evil eye and the dark light is to be understood the false intention misguided by the false light in us our Lord gives instance in Alms Prayer and Fasting Mat. 6. Alms may be given with a single eye and single intention or with a double and a false intention accordingly men may pray and fast but our Lord discovers the false hearts of all men And if the Light be darkness and the aim and intention according to that Light be false and double how can it be but the action when so misguided must also be sinful and miss the mark Psal 78.57 Hos 7.16 Observ 2. See the manifold aberrations and strayings from the way of the Lord falling short of the end Rom. 3.23 fallen short turning to the right hand or to the left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin that besets us on this side and that side They are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Take notice of the direful increase of Sin it came by one Man into the world yet from that ones Mans sin all have sinned See Notes on Rom. 6.19 Thus Sin opens the windows and death enters in Jer. 9.21 Repreh Why then do we accuse censure judge and condemn one another while yet we are all in the same condemnation all in the pit Exhort To level at the Mark Phil. 3.14 To walk according to the Rule Gal. 6.16 Death passed over all The word which we render to Pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Câ—â—istian 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 accordiâ—g 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
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
king of Ai upon a tree i. e. confusion or a confused heap like Babel and it is a work worthy the true Joshuah or Jesus to crucifie the King of Babel or Ai Chap. 10. We find a conspiracy made against him by Adonizedeck king of Jerusalem who summons four other Kings unto him And what is Adonizedeck but the king of righteousness even the false righteousness who lords it over the true Righteousness who rules over Jerusalem 1. He sends for Hoham King of Hebron And what 's Hoham but tumults the false righteousness is always tumultuary Act. 17.5 Have we not found it so among the divided judgements whence every party stands for its own righteousness and what it cannot make good by Scripture or Reason they will have done by club law This Hoham is King of Hebron he and his will be the only men that shall have conjunction and union with God that 's Hebron all the rest are without strangers and forreigners 2. This false righteousness Adonizedeck sends for Piram King of Jarmuth Piram is the wild Ass as Ismael is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man like a wild ass There is in us by corrupt nature a wildness and savageness figured by Ismael figured by Piram which is easily provoked against God and his Righteousness by Adonizedeck the false righteousness as Ismael the wild ass persecuted Isaac and the High Priests the false Righteousness perswaded the people to destroy Jesus Matth. 27. This Piram is King of Jarmuth i. e. proud high and lofty from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting forth or the doctrine of death Such savageness and wildness is easily set upon destruction as the Wiseman saith That the mad man casteth fire-brands arrows and death Prov. 26.18 Adonizedeck the false righteousness hath yet other Kings tributary to him He sends for Japhiah i. e. appearing a figure of hypocrisie which is the Art of seeming as the Prince of darkness can seem as an Angel of Light 2 Cor. 11. This is a powerful Prince in this present evil world which is full of forms and shews of godliness He is King of Lachish walking transient or passing so that Japhiah King of Lachish signifieth what the Apostle speaks 1 Cor. 7. the fashion of this world that passeth away and this is an enemy unto all those who are confederate with Joshuah who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Adonizedech the false Righteousnes sends for Debir King of Eglon And who is Debir Debir signifieth the Word and the Word of God is made to speak against God and his Righteousness and to serve any worldly design and to speak the language of the time to speak the language of the beast to stir up the rude multitude to act any thing against the Righteousness of God Chorah the Levite was the chief in Rebellion against Moses and Aaron And Abiathar the Priest sided with Adoniah 1 King 1. And ye shall seldom read of any mischievous design but Debir the Word of God is brought to countenance it and own it Demosthenes perceived this well enough when he complained that the Oracle did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak in favour of Philip. This Debir was King of Eglon i. e. a Calf the word corrupted and made to serve a turn easily rules the rude multitude especially being led by wicked Rulers Therefore the Psalmist Rebuke saith he the beasts of the reeds i. e. the evil spirits which willingly converse with vain and light men and stir up the Princes of this world against the Lord and against his Christ and they easily prevail with the brutish populacy against God and his Righteousness Psal 68.30 Rebuke the beasts of the reeds the multitude of the Bulls with the Calves of the people Such execution did Ahasuerus on Haman the son of Ammedatha Esth 7.10 and his ten sons Chap. 9.13 14. Ammedatha is legem conturbans he who troubles the Law And who troubles the Law but the evil one and Haman who signifieth a troubler his own son whose ten sons are opposite unto the Law and Commandments of God Such is all carnal wisdom and all righteousness of the flesh These Ahasuerus i. e. the head and the prince a Type of Christ gives command that they be crucified so the LXX have it Esth 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh Who make crosses to themselves See Notes on Phil. 2.8 in the addition Exhort To crucifie the flesh to be conformable to Christ crucified See Notes on Phil. 2.8 in addition Sign There 's no need of this Christ hath suffered for us and our old man is crucified with him See Notes on Phil. 2.8 The means vide ubi supra 3. They that are Christ's have crucified the flesh with the affections and lusts Where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the affections and lusts it 's apparent that there is somewhat more understood in the affections and lusts than was signified by the flesh And whereas affections and lusts are coupled together Although sometime in Scripture that which is copulative be also exegetical and the latter word explains the former Yet I conceive that these two differ one from other For whereas generally the appetitive part of the natural man is divided inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible and concupiscible I understand the former to be here meant by what we turn affections and the latter by what we turn lusts Which that it may appear to you ye may be pleased to consider this Process in the living soul 1. The reason or fancy makes discovery of what it knows unto the heart 2. If the thing discovered be good then ariseth desire to obtain and enjoy that good 3. If the desire of that good be hindered from fruition and enjoyment of it then ariseth wrath to remove the obstructions and whatever hinders the enjoyment of it 1. That which makes the discovery of the good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason and providence 2. The desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or appetite 3. The wrath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible or wrathful faculty These two latter are understood in these words affections and lusts Eccles 11.10 Marg. What we turn affections is better rendred in the Margin passions for the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we may understand the passions of the irascible part as wrath fury bloody zeal revenge envy c. Rom. 8.13 ye read of the deeds of the body Col. 3.9 The old man with his deeds Those deeds are either 1. Proper to the concupiscible faculty which are called lusts in the Text Or 2. Proper to the irascible which we call passions and we find them distinguished by our Apostle Gal. 5.19 Rom. 13.13 Reason In regard of sin contracted temptation to sin and of the example of Christ
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
Serpent there must be a more saving and healing vertue in Cratere Superiori He which came to destroy the works of the Devil follows him and conquers him even in the grave Benaiah 2 Sam. 2.3 20. The true Benaiah is the Son of the Lord God who slew the lyon in the pit the devil the roaring lion in the grave and then triumphs According to that of the Prophet Hos 13.14 O death I will be thy plagues O grave or O hell I will be thy destruction And blessed be God who gives us the victory through our Lord Jesus Christ 1 Cor. 15.57 Observ 1. Christ was buried 'T is therefore rather a Cynical than a Christian Principle that it matters not what becomes of our bodies when they are dead Diogenes is one of the first I read of who neglected his own burial When his friends coming to him in his sickness importuned him about it He at length in a kind of jeer bid them set a staff by him to keep away the dogs and birds Look through the whole Word of God and ye shall find the Saints careful about their burials And generally it was held a good work to bury the dead A blessing to go to the grave in peace and sleep with their fathers And a curse to be buried with the burial of an Ass that is no burial at all as the Lord denounceth against Jehojakin Jer. 12.19 I spare examples of both kinds because they are well known in Scripture It is the saying of a most pious and ancient Father Solas rationales animas honorare novimus earum instrumenta solenni sepulturae honore dignatur We so far honour the instruments of our immortal souls as to design them honest burial for the house of the reasonable and immortal soul saith he yea the temple of the holy Ghost it 's more worthy than without any respect to be cast out and tumbled into an hole like a dead dog or the carkass of an horse or ass Against those old and new Cynicks I oppose that of the Wiseman Ecclus 38.36 My Son let tears fall over the dead Cover his body according to the custom and neglect not his burial And the Example of our Lord who according to the Prophesie going before of him made his grave with the wicked and the rich in his death Esay 53.9 Even Christ himself was buried Observ 2. Behold the accomplishment and fulfilling of all Types and Figures of Christ's burial Joseph cast into the pit Gen. 37. Committed to prison Gen. 39. Embalmed and coffined up in Egypt Josuah going the way of all the earth David in the cave of Adullam Jonas a type of the Lords own chusing 2. The Saints are buried with Christ The burial of Christ considered according to the Majesty and with accommodation unto us imports and signifieth something unto us and requires something from us 1. It imports unto us the burial of a twofold carkas 1. One Moral or Immoral rather 2. The other Ceremonial 1. The Moral all earthly and carnal thoughts imaginations wills and self-love lusts and pleasures For whereas Christ is made and reputed sin for us his burial must import the burial of all sin 2. It signifieth also the burial of all judicial Ceremonies according to that of the Father Ceremoniae post Christum passum sunt cum honore Sepeliendae For as sin it self is compared to the dead body so the ceremonial services may be compared to the winding-sheet 2. It requires also of us the abolishing of all sin in conformity unto the burial of Jesus Christ and the mortifying and burying of all ceremonial shews which want the true substantial life in them This in Analogy and resemblance unto one that 's buried supposeth 1. The body of sin to be dead And 2. That they who are said to be dead are freed from sin And 3. That the body of sin so dead and buried is quite forgotten 1. The body of sin must be dead for no body is supposed to be buried alive 2. They who are thus dead are freed from sin Rom. 6. 3. They are quite forgotten as a dead man out of mind Psal 31.13 or Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the heart when all the delight and pleasures of sin are forgotten as if they never had been and so extirpate and rooted out of the heart as if they never had been there for the remembrance of the dead is forgotten Eccles 9.5 And therefore the grave is called the land of forgetfulness Psal 88.13 When therefore all our earthly thoughts imaginations own wills c. are ceased that the mind of Christ and the Spirit of God may live rule will and work in us what and how it will then and not till then we may be said to be buried with Christ The Reason why the Saints are buried with Christ is considerable 1. In regard of the substantial parts of our dear Lords Humiliation when they are conformable to every part thereof according to which all the followers of Christ are humbled obedient crucified dead and buried with him 2. In regard of the circumstantial parts whereof there is not one needless and without a due signification 1. In a new Sepulchre importing a new heart And 2. This cut out of the rock the new heart is from Jesus Christ the rock 3. And this in a garden where sin was first committed where it was expiated and committed it was by us with delight and with delight the paradice and garden of delight it must be buried in oblivion 4. In that Sepulchre he lay three days and three days we rest in hope of union with the glorious Trinity in the God-head 1. In conformity unto the Fathers Law which is a light 2. To the light of faith in the Son which is light of light And 3. The light of love in the holy Ghost which is the perfect light now shining in a dark place had we eyes to see it These are the three days He lay also three nights in the grave and we rest with him for the abolishing and destroying the Trinity in the Devil-head 1. The father of lies Joh. 8. 2. The son of perdition 2 Thess 2. And 3. The spirit of errour to work an inconformity unto all their works that the body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
but unto him who dyed and rose again 2 Cor. 5.14 15. Unto all these let us add Prayer Doubt They who are raised from the dead they live as being raised with Christ to the Life of God But if the Colossians were so raised to life how are they said to be dead as the Apostle expresly saith vers 3. ye are dead Answ This Resurrection to the Life of God supposeth a death unto sin to the world to the flesh yea they who are so raised to life are dead unto themselves and their former life They are not the same they were before The drunkard is dead when the sober man is raised to life The envious man is dead when the loving and good man is raised to life The proud man is dead when the humble is raised to life c. Thus secure Nineveh was destroyed when penitent and believing Nineveh was raised and so the Prophesie of Jonah was fulfilled though accounting a day for a year it was fulfilled forty years after 2. But if the Colossians were thus dead unto sin how then are they exhorted to mortifie their members upon the earth Mortuus non potest morti Respon 1. They are dead who profess themselves dead and profess the mortification of all sin This answer is the ground of a great deal of hypocrisie We have professed long enough it 's high time now to practice Respon 2. The Colossians then were dead inchoatè by inchoation sin had received the deadly wound in them And by Faith in the operative power of God they were raised from the dead and by the same faith the Apostle exhorts them to mortifie the remains of sin in them the motions and inclinations Observ Take notice hence of ungodly mens unexcusableness while they continue in their sins There is a mighty power imparted unto all men by the Resurrection of the Lord Jesus Christ Act. 17.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given faith unto all men in that he hath raised Christ from the dead This he shews plainly Act. 26.23 where he saith that the summ of his preaching was that Christ should suffer and that he first should declare light unto the people by the Resurrection of the dead so that if they should yet sit in darkness and in the shadow of death they should sin against the light Thus the Lord Jesus the second Adam brings a remedy proportionable to that malady which the first Adam brought upon his Children For as in Adam all dye so in Christ shall all be made alive He arose for our justification Rom. 4. Thus the Lord calls upon the four winds Ezech. 37.9 and makes promises unto his people that he will raise them from their graves i. e. from the graves of their own sins which every one hath digg'd according to St. Jerome and others of the ancient Fathers Consol Here is great consolation to the people of God who sit in darkness and the shadow of death Unto such an one the Prophet speaks Esay 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God He who so trusts in him shall not be confounded The same Prophet speaks to such a soul Esay 60.1 Arise be enlightned for the light is come and the glory of the Lord is risen upon thee c. If thou be dead and buried with the Lord thou mayst be confident of thy Resurrection with him to light and life So that what the Prophet David saith and St. Peter applyeth unto the Lord Jesus may be understood also of his Body and the Members of it Psal 16.9 My flesh shall rest in hope for thou wilt not leave my soul in hell Act. 2.26 27 31. This was figured by Jair a Judge of Israel who was buried in Camon Judge 10.5 Jair is Illumination and Light which cannot long be hid He is said to be buried in Camon id est the Resurrection That Light which enlightens every man coming into this world And the Prophet prayeth that he would cause the same Light to enlighten us Psal 67. Cause the Light of his countenance to shine upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would that every one of us should be Jairs as the Lord the true Jair also would Let your Light so shine before men c. Matth. 5.16 What a world of men at this day sit down in the darkness of errors and sins The Lord is raised to be a Jair and he will raise up many to be Jairs unto them but this is not done with sitting or lying still 't is true we are dead but the dead shall hear the voice of the Son of God we are as stones but the Apostle calls us living stones The prize we contend for is of the highest value and worth the exercise of the greatest strength I do not believe that Joshuah describing the Holy Land and the inheritances of the several Tribes intended to act a Cosmographer or Chronographer like Ptolomy or Strabo but that under the figure of that Land he meant the Land of Holiness and under these several portions of the Tribes he intended that inheritance described by St. Peter 1 Pet. 1. when we are risen from the dead Nor do I doubt but Joshuah describing the Tribe of Nepthali Josh 19.33 and the bounds of it he thereby may teach us to be like unto Nephtali Wrestlers for that inheritance as Nephtali's name signifieth Gen. 30.8 We wrestle not with flesh and blood but with principalities and powers the Rulers of the darkness of this world Eph. 6. The border of Nephtali began at Heleph i. e. changing he who wrestles must shift and change his motions and by his wrestling he gets strength that 's Elon in Zaanaim in motionibus dormientis in the motions of one asleep for when the drowsie soul hears the voice Awake thou that sleepest c. When the Lord so turns our captivity under sin and death we are like those that dream Psal 126.1 We are then so full of joy that we doubt whether it be true or not as St. Peter Acts 12.5 It 's like life from the dead Rom. 11. But because this estate is subject to manly temptations 1 Cor. 10.13 That 's Adam Esay 62.2 This blessed estate is followed with cursing and evil speaking from the world but these curse where the Lord curseth not Numb 23.8 yea where he blesseth both these are signified by Neub when the Lord gives us a new name That we become his building 1 Cor. 4. Acts 20.18 From Jabneel he comes to Lakum i. e. to the Resurrection Such a Wrestler was St. Paul Phil. 3.14 I press toward the mark for the price of the high calling c. And what was that price Verse 10 11. That I may know him and the power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his death if by any
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
in misery adviseth them to supply their wants that 's well yet but he would not that they should be inwardly afflicted with their wants His Reason O it damps a noble Spirit This is counsel I am sure that savours not of a Christian spirit I hope none of our Gentlemen follow it though the book be in most mens hands This is to be cloathed with the lofty spirit and merciless bowels of the old man not with the tender bowels and compassions of the new Man He that is of this mind judgeth himself at least implicitly that he is no member of the Body of Christ That requires not only the drawing out of the purse but the drawing out of thy soul to the hungry and satisfying the afflicted soul Esay 58.10 That requires not only the outward clothing of mercy but the inward and largest bowels of it Yet well it were for poor and miserable men were there more of his mind as ye know St. Paul would have the Gospel preached upon any terms And the like we may say of putting on this outward coat of mercy for surely 't is a more comely habit than theirs who put on a gay outward coat of mercifulness yet have an inward cloak of unmercifulness Such hypocrites as do their alms and all their good works only to be seen of men Matth. 6.1 Who draw near unto God with their hands but their hearts are far from him These are like some Gallants I have heard of who make all the shifts they can to get a fair sute that they may be fine though they want a shirt under it I am sure we may say truly of this Garment of mercy that the worst piece is in the midst Yet I know not whether I should prefer these before such as have both inward and outward Garments of mercy yet they extend their bowels only unto some few and those only of their own Sect and Fraternity and are morose and churlish towards all others Would God this were not a moth fretting the garment even of religious profession O Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man is a common good So Aquinas calls justice and mercy bona alterius I know Beloved there is a difference to be observed as I told you before for all men are not capable of the same mercy nor of mercy in the same degree especially spiritual of some have compassion Jud. 22 23. Yet mercy is to be shewn in some kinds unto all especially by the Saints of God who are to be lights in a crooked generation which give light though not so much yet light they give to those who are afar off And as when we look wishly upon some one thing which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 1.10 and 3.4 we look also upon all things about that one thing we behold so earnestly we must look with the eye of pity upon all afflicted though we look most wishly upon the houshold of Faith And in this sence as I conceive St. Peter bid us add unto brotherly love charity or love unto all men 2 Pet. 1. And our Saviour gives us a reason If ye love them saith he which love you what thank have ye Luk. 6.32 For sinners also love those that love them and if ye do good to them which do good to you what thank have ye For sinners also do even the same and if ye lend to them of whom ye hope to receive what thank have ye For sinners also lend to sinners and receive as much again But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind unto the unthankful and to the evil Be ye therefore merciful as your Father also is merciful We have many merciful as many Fathers and Mothers are who can afford all outward necessaries yea and superfluities unto their Children sometimes beyond their rank meerly to please their own eye pamper their Childrens bodies with dainty fair and fit them early for the entertainment of sensual lusts and make them proud betimes with gay clothes and like the old Ape spoil their Children with cockering them fat them like Sheep for the slaughter Such as can perhaps afford the poor also convenient supply of things necessary for the maintenance of their bodies as bread and meat that perisheth and yet mean time not care how miserable how poor how blind how naked their souls are How destitute of that food which endures unto everlasting life Joh. 6. These are evil mercies to pamper the body and starve the soul Beloved What know we whether a little good counsel given with our alms though never so small suppose two mites may convey sight to the blind hearing unto the deaf feet to the lame saving health unto the soul-sick man and to the dead in trespasses and sins eternal life Whether the Garment of mercy may save the soul from death and cover a multitude of sins Jam. 5.20 Thus thus to feed the poor 't is to give him Angels food to make him drink into one spirit with us Thus to cloth him 't is to array him with a robe of righteousness This is to supply his natural and spiritual wants his wants of body and soul both This is to be merciful as our Father which is in heaven is merciful But there are many counterfeits Hath not thy cruelty made them such saith St. Chrysostom There are many idle Then let them not eat I am not cruel in denying such their food Even the God of mercies who takes a special care of the poor of all other he commands that he that labours not should not eat Yet here is a difference to be made between those evils which move our pity whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome or deadly If thus let us be merciful as our Father which is in heaven is merciful he would have no man perish Wherefore in this case we must not be too inquisitive as whether he fell into his poverty by idleness unthriftiness or lewdness or rather by casualty Whether he called for it or it came upon him unsent for like an armed man The house may be burnt down while we stand inquiring how the fire was kindled whether by chance or wilfully Rather let us like a good Physician as speedily as we can cure a dangerous disease than make enquiry whether the patient fell into it by his own fault or no All these though otherwise blame-worthy yet are merciful in some degree But others there are who have no bowels at all but think 't is mercy enough to have a velleity half a will to be merciful and fondly conceive that the merciful God accepts that will for the deed I pray God that there be not such a conceit among those who pretend Religion But let such know that God then only accepts the will for the deed when the deed cannot be done These
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
what he hath done in the body 4. The Throne is the guerdon and reward which the Father gave him for his conquest of Sin Satan Death and Hell Rev. 3.21 Learn we from hence that vast difference and disproportion between Christ and the Angels yea even the highest Angels though there be some Analogie between the Creator and his best Creatures such as the Angels are As God is a Spirit and his Angels are Spirits God is a consuming fire and Angels are a flame of fire God is light and his Angels are Angels of light c. yet when they come to be compared together the disproportion and difference is far greater as between Creator and Creature finite and infinite mutable and immutable c we say in Philosophy there there is no proportion It is the duty and practice of the Pen-men of Gods Spirit to set forth this difference that the Creator may be exalted according to his infinite greatness and the Creature depressed according to its inferiour condition Some Angels have certain Countries allotted unto them to guard and keep as we read Dan. 9. of the Princes of Persia and Grecia and of Michael their Prince which the Ancients understood of Topical Angels Some of them are called Dominations either because they have Hierarchies of Angels under them as the word Archangel imports or else because God hath Dominion over them in a special manner Yea some of them are called thrones Coloss 1.16 Yea all of them are so unto God and Christ who sits and rules in them and doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth Whence they are also called Christs Chariots Dan. 35. in which he comes riding for the help of his Servants Psal 18.10 He rode upon a Cherub and did fly he came flying upon the wings of the wind This Testimony therefore is very fit to set forth the Transcendency and Superiority of Christ's Nature and the subordination and inferiority of the Angels Consol If the Son of God be God and God with us what can be against us but Judg. 6.12 c. Jer. 14.7 God is with you while you are with him I conclude with Consolation and I shall now proceed with it There is great need of Consolation in these tempestuous times to the soul sinking and there is no means to support it so convenient as the consideration of this point that Christ the Son of God is God This upheld the drooping and sinking Soul in the midst of all storms of temptations inward and outward Matth. 14.22 When the Disciples were upon the Sea and the ship was tossed with the waves because the wind was contrary the contrary spirit contrariae adversae potestates they oppose the ship that tends straight on to the true haven where we all would be But see when we are in the greatest and most imminent danger then comes Christ unto us walking on the waters so did not the Jews but through the Sea and through Jordan nor Elias nor Elisha but through Jordan Christ only as the spirit moved upon the waters so he walked upon them They said it is a phantasm In the night of temptations of storms and tempests we do not think the Lord to be what he is but otherwise than he is we think not God to be there when he afflicts us chastens us corrects us we lay the blame upon the Devil upon a Spirit But the Apostles teach that God is the same who afflicts and comforts who casts down and raiseth up c. See Palatium in Love Here here is the great Consolation EGO SVM the very â—ame message that Moses was to carry the Israelites into Aegypt I AM hath sent me unto you The same message I may bring unto you in this our common affliction Ego Sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's an Exhortation with which I shall conclude this point O that we did believe this Truth that Jesus Christ the Son of God is God Motive By this means we become the Sons of God Joh. 1.12 For this end was the Gospel written That ye may believe that Jesus is the Son of God and that ye may have life through his name Joh. 20.31 This is that Faith which overcomes the world 1 Joh. 5. When thou yieldest to the suggestions of Satan thou doest not believe that Christ is God In my Name they shall cast out Devils Out of their belly shall flow rivers of living waters Where doth the Devil work more at this day than among pretending Christians The Throne of Christ may be understood to endure for ever and ever considered either Absolutely or Relatively unto other Kingdomes which are not of the like duration and continuance This may help us to discover in these times of distraction who are the true Christians and truly Beloved there is great need of this when there is such contention for Christ here is Christ and there is Christ If the Son of God Jesus Christ be God surely those people are the true Christians who have most of God among them A true Christian man hath Christ living in him he is wise powerful holy Deut. 4.6 This great Nation is a wise and understanding people for what Nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for Can our God be nigher than in us The Son of God our God is Emmanuel God with us and in us Would we sit with the Lord in his Throne Pray to the Lord that he would erect his Throne in us that he would destroy his Corrival in us Regnum non habet socium Antichrist in us That the Son of God would destroy the Son of perdition in us That the Son of God who is God would dethrone and depose him who exalts himself above all that is called God and is worshipped That he would destroy him with the spirit of his mouth and the brightness of his coming That he would cast out the Prince of this world he began to do it Joh. 12. Now is the judgement now is the Prince of this world cast out That he would set up his Throne in our hearts and judge us in his strength Here he justifieth the ungodly Here he condemns sin for sin 'T is true there is a time when Christ is weak in us 2 Cor. 13. A time when the Sons of Zeruiah are too strong for him nor is it in vain said that the Lord shall give him the Throne of his Father David Alas how was he opposed and contradicted and sleighted c. and so is Christ but he endured the Cross and despised the shame and is set down at the right hand of the Throne of God Hebr. 12.1 2. More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever THere is an Observation that goes for currant that where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone it is most-what understood of a
be a Prayer-house as Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Procationis for such there were many not only in the Land of Israel but also in other Countries Luk. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must understand a Prayer-house otherwise we shall hardly make St. Luke to write good Greek though eloquent in that tongue in qua te quaero proseucha Juvenal To such a Prayer-house the Apostles went Peter and John Act. 3.11 The Fathers of the Primitive Church having observed that the Gentiles kept yearly certain Feasts and Solemnities for the winning of them to the Christian Faith they ordained certain Festivals in place of the Heathenish Customes Such were the Ambervalia wont to be kept in the Spring when the new Corn appeared above the ground as Virg. Georg. lib. 1. Terque novas foelix circummeat hostia fruges In place of which the Ancients ordained their Processions Such were the Saturnalia which were wont to be kept in December which month they dedicated unto Saturu as January unto Janus About the 12th of December the Sun entring into Capricorn the Romans began their most disorderly Revelling when the Masters waited on their Servants In place of that most licentious and disorderly Festival the Apostles as some would perswade us but surely the Primitive Christians I know not by what Authority Instituted the Feast of the Nativity of our Lord and Saviour Jesus Christ and that much about the same time when the Sun was now returning and arising from the Winter Solstice the Tropick of Capricorn as the fore-runner of our Lord John Baptist was then remembred when the Sun was now returning and descending from the Summer Solstice the Tropick of Cancer So some understand those words of John the Baptist Joh. 3.30 He must increase but I must decrease This feast therefore howsoever they well intended it for a pious memorial of the word made flesh yet their posterity have far degenerated from the Primitive Ordination as I shall shew anon Mean time come we to the consideration of the words read unto you which by providence prove a very fit Christmas Text though I doubt not but the most of you can bear me witness that non inventa reperta est It 's a Text truly not sought for or chosen by me for any such purpose but that which offers it self next to that part of the Chapter which I last hanlded Of these I doubt not to say but that they were strong and such as St. Paul writes of Rom. 14.5 that they esteemed every day a like yet did they accommodate themselves unto the multitude who generally are weak and such as the Apostle speaks of in the same place that they esteemed one day above another Heb. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Our Apostle ves 10. having said it became him for whom are all things in bringing many s ns unto glory to make the captain of their salvation perfect through sufferings He left ground for two doubts behind him 1. Whereof one How the people of God may be called his children or sons that he hath satisfied vers 11 12 13. 2. He now comes to answer the other how the Son of God may be said to taste and suffer death and that is his business now Death he could not taste unless he put himself into a way of suffering death and that was by partaking of flesh and blood and the nature of man This is 1. Generally and positively 2. Particularly illustrated by a diversity not the angels but the seed of Abraham which the Apostle demonstrates to be very necessary for divers ends As 1. To destroy the devil And 2. To deliver the captives out of his power 3. That he might be a merciful high priest 1. The children are partakes of flesh and blood 2. Christ took part of the same 3. Because they were so Christ took part of the same 4. The devil hath the power of death 5. Because the children are he took part that by death he might destroy him that had the power of death i. e. the devil What is meant 1. By flesh and blood 2. By partaking of flesh and blood 1. Flesh and blood is 1. Mans nature 2. The corruption of mans nature or mans nature corrupted 3. The restitution or renewing of mans nature or mans nature restored and renewed 1. Mans nature is signified by flesh and blood Matth. 16.17 Gal. 1.16 2. Corrupt nature 1 Cor. 15.50 3. There is a flesh and blood which is the renewing and restoring of corrupted nature which is the flesh and blood of Christ Joh. 6.53 Sometimes mans nature is understood by one or other of these as by 1. Flesh Esay 40.5 The glory of the Lord shall be reveiled and all flesh shall see it together 1 Pet. 1.24 All flesh is grass c. 2. So by blood Act. 17.26 He made of one blood all nations of men c. 2. To be partakers of flesh and blood is to have it common as well to one as another so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth And these children in divers estates are partakers of all these 1. Of humane nature flesh and blood the common state of mankind 2. Of corrupt and depraved nature by the fall 3. Of renewed nature through the grace and power of Christ Observ 1. This discovers unto us what our nature is even flesh and blood All what we wash anoint c. See Notes on Matth. 16.17 Observ 2. How ignorant of Divine Matters men are by nature Matth. 16.17 Gal. 1.16 much more ignorant by corruption of nature for hereby their heart ignorant before becomes more grosly ignorant their foolish heart is darkened Rom. 1. It 's a foolish heart and contracts more folly to it self So that the Philosopher himself could say that a wicked man is the worst of all living creatures Polit. lib. 1. Nay the Wise man appeals to him who can tell him Quid nequins quam quod excogitavit caro sanguis Only herein the children of God much differ from all the world beside which lyes in darkness and wickedness 1. They have the morning light shining to them Esay 8.20 which is here spoken to these children 2. They have heard and learned of the Father Joh. 6.45 Reason Why were the children partakers of flesh and blood The Lord well knew our mould and fashion that were we made strong and able in our selves though that strength were not of our selves but of God we would yet ascribe that power rather to our selves than to God The Fly on the Axle-tree of the Chariot Quantam ego vim pulveris excito saith she What a dust do I raise few are so thankful or ingenuous as she who told Ajax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems therefore to have been the design of the great God to make man a weakling of flesh and blood to hide pride from him Job 33. and to keep him humble
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-â—en as Philosophers and Wise men as also Princes and great men They report of Aristotle who â—new the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these children mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is a messenger and sent
grace saith he is sufficient for thee vers 8. And what was that thorn in the flesh that messenger of Satan Calvin resolves it well omne tentationis genus so that the grace of the Lord Jesus Christ is sufficient against all kind of temptation Eph. 1.19 Observ 5. Hence it follows that our spiritual enemies are not overcome to our hand here is mention of temptation from them and succour and help against them and Christ said to be able to succour those who are tempted by them But hath not Christ subdued the world and doth he not say be of good cheer I have overcome the world Joh. 16. He saith not be of good cheer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidite be of good courage be bold and confident I have overcome the world so be ye bold and couragious and ye also shall overcome the world As Josuah having subdued the five Kings he bids the Captains to set their feet upon their necks Jos 10.24 25. And whereas he saith Heb. 10.12 But this man after he had offered one sacrifice for ever sate down on the right hand of God He adds vers 13. from henceforth expecting till his enemies be made his foot-stool Repreh Hence we may justly blame the sluggish and lazy disposition of many who hear and know that the Lord Jesus is able to help and succour them when they are tempted yet are wanting to themselves like that Carter whose Wain was in a slow and he lay still and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Hercules help me c. The news that there were golden Mines in Spain drew all Europe thither saith the Historian We read and hear that ther is gold in Havilah and that the gold in that land is good Gen. 2.11 12. What is Havilah but the inspeaking word that man of sorrows and acquainted with grief Esay 53. so Havilah signifieth dolores loquens annuntians illi In that Havilah there is gold and the gold of that land is good The gold is the Deity the Divine Nature of Christ as the Spouse speaks of him that his head is as the fine gold Cant. 5.11 and the head of Christ is God saith the Apostle 1 Cor. 11. This is clearly declared unto us and manifestly known That God is in Christ reconciling the world to himself 2 Cor. 5. That Christ by his dolours and sufferings and experience of manifold temptations is able to succour those who are tempted yet who runs to him for succour who crys to him for help against temptation it 's too evident that most men love the sin rather than the righteousness and delight rather to yield unto temptation than desire and cry for help against temptations yea rather rush into it than run unto Christ for help against it Christ is able to succour those that are tempted but they that are tempted are not willing to be succoured by Christ Accom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point all is already opened except only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in that which may be diversly understood for particles though very small yet are of great force as the Apostle shews by comparing the bit in the horses mouth the helm of a ship and a spark of fire to the tongue such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for we may understand it either thus 1. In that humane Nature wherein he suffered being tempted he is able c. Or 2. By that experience he had in his suffering being tempted he is able c. Both these have their Ancient Authors warranting them and both are good and one may help to explain the other The former of these the Apostle verifieth where he saith That the weakness of God according to which the Lord Jesus suffered tempation and death even that weakness is stronger than men 1 Cor. 1.25 according to which he is able to succour those who are tempted yea whereas Christ was in the flesh fearing sad and in an agony by that means his Disciples who were tempted went away from the presence of the council rejoycing Acts 5.41 2. According to the other sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers as it 's wont to do to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is an Hebraism so that the Phrase is as much as to say By what he hath suffered being tempted he is able c. Our Apostle hath a like expression Heb. 5.8 He learned obedience by the things that he suffered so here from experience of what he suffered he became able to commiserate pity and help those who are tempted The Reason why our Lord Jesus is enabled by that he hath suffered to succour those who are tempted will appear partly from his own experience of like evils Haud ignara mali miseris succurrere disco Partly from consideration of those who are tempted because miserable and his members for his sake alone they are tempted See Notes on Matth. 8. Consol Alas saith the poor soul I have waited long and prayed often and yet I am not delivered from the temptation it 's possible but how long hath the Lord waited upon thee The Lord heard not Paul though he prayed thrice but he told him His Grace was sufficient for him But alas I suffer the temptation and find no help against it To be tempted is not sin Hast thou found no help What then hath kept thee from yielding to the temptation Exhort 1. As Christ from experience of his temptations is able and ready to help those who are tempted even so let us pity others 2 Cor. 2.10 11. Exhort 2. Hear the counsel of the wise man Ecclus. 2 1-11 Let not the Saviour be propounded in vain he is able to succour and willing and knows how to deliver all this is to stirr up our will faith hope patience to move us to cry unto him for help It is the advice of one of the ancients Festinè est resistendum tentationi in corde nascenti Resist the temptation early while it is now about to be born in thy heart smother it in the birth for statim roboratur it will presently grow strong saith Gregory true it is the heart is weak Ezek. 16.30 but how strong is the Lord Jesus he is the strength of thy heart Psalm 73.26 Margin the rock Thou needest not go far to seek thy help he is in thy mouth and in thy heart Rom. 10. Psalm 80.13 15. The young brats of Babel are born in the heart and the living word Christ the rock is in thy heart the Psalmist pronounceth him blessed and no doubt he is who takes those brats and dasheth them against the Rock Christ the word Psalm 137. ult is singular and is to be understood of Christ the Rock as the Apostle calls him 1 Cor. 10. Since we have not an High Priest that cannot be touched c. Heb. 4.15 16. Therefore Jude commends us to him that is able to keep us from falling NOTES AND OBSERVATIONS UPON HEBREWS III. 1. 〈◊〉 〈◊〉 〈◊〉
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
in the world that is the very true and sincere Religion which renders those who profess and practise is most like unto God Observ 1. Hence it appears that the hypocrite hath many cloaks hypocrisies to cover his knavery whereof some more gross and coarse such as our Lord discovers Matth. 6.2 giving almes with a trumpet praying in the market place to be seen of men c. who say stand by thy self come not near to me for I am holier than thou Isai 65.5 But as all Arts have been improved by time and industry of men so the Art of Seeming above all others in these latter dayes great hearers Ezech. 33.30 31 32. Matth. 15.7 Such as make void the command of God to establish their own tradition St. Paul tells of some who in the latter times should speak lies in hypocrisie abstaining from meats which God hath created to be received with thanksgiving of them who believe and know the truth 1 Tim. 4.3 Such hypocrites are some who abstain from certain meats and drinks too and drink water in pretense of holiness and receive the Creatures of God without thanksgiving that 's a new kind of holiness to abstain from that which was the practice and precept of Christ and his Apostles Observ 2. We had taken on hypocrisies in our fallen estate otherwise we could not be exhorted to put them off and lay them aside surely hypocrisies are in a sort our first swadling cloathes after we are born in sin for even a Child is known by his doings whether his work be pure or whether it be right Prov. 20.11 and commonly as soon as they are capable of any thing they learn the Art of Seeming Psal 58.3 The wicked are estranged from the womb as soon as they are born they go astray speaking lies Isa 48.8 Thou wast called a transgressor from the womb It is not therefore without cause that the Apostle exhorts us to lay aside hypocrisies Observ 3. This commends unto us the Christian simplicity and singleness of heart whereof the Old Serpent robb'd our first Parents 2 Cor. 11. and continually robs their off-spring This is that true nakedness wherein our first Parents walked and were not ashamed until the Serpents subtilty beguiled and cloathed them with fig-leaves of profession without the fruit of the Spirit and Life and in that cloathing we walk until we put on Christ according to the similitude of his death so the Lord cloathed our first Parents with skins of dead beasts I saw thee while thou were under the fig-tree saith our Lord to Nathanael but he had now laid aside his fig-leaves when our Lord calls him an Israelite indeed wherein is no guile Joh. 1.47 Exhort Uncase the hypocrite lay aside hypocrisies they are all in themselves evil for whereas truth and uprightness towards God and Man is that virtue whereby a man declares himself such in life words gestures actions his whole conversation as indeed he really is and no otherwise Hypocrisie must needs be an abominable sin whereby a man hides himself and his wicked heart under the visor and appearance of piety virtue holiness and indeed he is no such thing whereby the hypocrite renders himself hateful both to God and Man 1. To God because that the hypocrite may deceive men he assumes and takes some thing of God upon him and makes God himself the cover of his wickedness as many seem holy and righteous and godly that thereby they may hide their false hearts which must needs provoke the anger of the most holy God whence Job 36.13 The hypocrites in heart heap up wrath 2. He renders himself abominable unto men omne affectatum est malum all what ever is affected is evil so that when good it self is counterfeited it is evil and because this good is counterfeited only to deceive which every man abhors Quid vis patiar quam falli me patiar I had rather suffer any thing saith he than to be deceived hypocrisie must needs be hateful and abominable unto men also Means 1. Cease from thine own wisdom thath hath carried thee wholly outward to please men to gain from them a reputation of piety Thus did the Pharisees Matth. 23.5 They justifie themselves before men but God knoweth their heart Luk. 16. and he knows thy heart how false how lying how hypocritical it is 2. Be angry with thy self and sin not 2 Cor. 7. 3. Turn to thine own heart 4. Thou hast power by thee even the Living Word of God whereby thou mayest lay aside all hypocrisies This is evident by the Apostles words 1 Pet. 1. ult This is the Word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in vertue of that word wherefore lay aside all malice all guile and all hypocrisies c. 5. Let our yea be yea and our nay nay if we say yea let it be found so in the deed if we say nay let the thing it self say nay Without such a strict watch we shall be in danger of hypocrisie so saith the Apostle Jam. 5.12 6. Thou hast inured they self to forms of words and taught thy mouth holy talk when thy heart is gone after thy covetousness 7. Obey now from the heart that form of Doctrine that thou art delivered to Rom. 6.17 4. Lay aside envies Consider 1. The name of it 2. The nature of it 1. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it wasts him who is envious envy slays the silly one Job 5.2 And therefore it 's said to be the rottenness of the bones Or 2. Because he desires prudency and excellency above all others so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proceed and go before others 2. It 's called invidia which some understand so named à nimis videndo because envious persons look too much upon other mens goods and are troubled at their happiness Or 2. As others because envious persons are not willing to see those who are better than themselves But although there be some truth in these yet the nature of envy is more general it hath some likeness unto virtue and bears a name like unto it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal and emulation as when we see the eminency of Grace and Virtue in another which we reach after and endeavour to attain unto our selves This is not to be put off or laid aside but by allurements to be put on The envy here meant is described to be a sorrow which proceeds from anothers good and hatred of anothers felicity and happiness whether that other be superiour c. So that the Reason why we ought to lay aside envies appears from the nature of that sin which is first so opposite unto the nature of God who himself is Love 1 Joh. 4. and to Christ himself who is Love Col. 1. and the goodness of God Hos 3.5 2. Opposite unto that love which ought to be toward our Neighbour yea toward all
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â— Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâ—br 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to