Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 Marg. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself who is not the blessing only but plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some blindness by casualty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
were blind they should have no sin Joh. 9.41 but because nullis quae sunt officii sui permittitur ignorare Gerson This is the condemnation that light is come into the world yet men love darkness rather than light Joh. 3.19 As concerning what every man ought to know according to such means as may be used I believe hardly any man can be said to be altogether ignorant Thus because the Book of the Creature is open unto every man he is inexcusable who from hence may know God and glorifie him as God yet will not which is the Apostles Argument Rom. 1.20 But although ignorance may in part excuse yet that proceeds not from the nature of the sin but meerly and solely from the mercy of God One notable case is extant Gen. 20. Abimilech had used all moral diligence as they call it he did what he did in the integrity of his heart which God himself acknowledgeth maugre all this Abraham must pray for Abimilech otherwise he and all his must die Luk. 12.48 He who knew not shall be beaten with few stripes why with any it's presumed he might have known 1 Tim. 1.13 I obtained mercy because I did it ignorantly There had been no need of Mercy had there not been sin The Jews had by ignorance put to death the Author of Life as the Apostle witnesseth for them Acts 3.17 and though thereby they had fulfilled what God had foretold should be done by the mouth of all his Prophets yet this ignorance excused not à toto they must repent vers 19. Acts 17.23 30. Observ 4. This discovers the great goodness and mercy of our God who takes no advantages of us in our ignorance but is patient toward us and imputes not unto us our sins of ignorance as not willing that we should perish but that we should come to the knowledge of his truth And therefore the Psalmist compares him to a Natural Father that pittieth his own Children Psal 103.13 A Natural Father though his Child in the nonage and infancy commit that which is in the nature of it a great sin yet he imputes it not unto his Child for a sin as Exod. 21.15 He that smites his Father or his Mother shall be surely put to death and vers 17. He that curseth his Father or his Mother shall surely be put to death When therefore a Child of two or three years of age being angry shall smite or revile the Father or Mother according to the letter of the Law he ought to die but because the Law of Nature and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that discrimen honestorum turpium that light of natural reason which some call the Law of Nature and shines to some sooner to others later and is not yet appeared unto the Child to teach him that he should not do injury to his Father or Mother or that in so doing he should commit a great sin hence it is that though what the Child doth be a great sin in the nature of the fact yet because the Child is not yet capable of the Law that should teach him this therefore the sin is not imputed unto the Child for sin yea Parents are so fond that in this they make sport with their Children I write unto you little Children c. 1 John 2. See the great indulgence of our heavenly Father Mat. 12.31 there 's the sin against the Father forgiven then verse 32. follows pardon of sin against the Son see an example of this Acts 9.10 15. Ananias accuseth him but what saith the Lord he will not hear of it Go thy way he is a chosen vessel to me Acts 22.18 Paul accuseth himself and aggravates his own sin yet verse 21. the Lord takes no notice of it but rather seems to take offence that he troubles him with his Confession He said unto me Depart O the vast difference between Gods Mercies unto us and our Mercies one to another David's great sin see how graciously the Lord pardons it 2 Sam. 12.13 David said I have sinned against the Lord presently Nathan said to David The Lord also hath put away thy sin thou shalt not die So easily is the great God intreated to pardon though two of the greatest sins against our neighbour but we make one another offenders for a word Isa 29.21 yea whereas the Lord easily pardons our debt of a thousand Talents we will not pardon nor have patience toward our fellow-servant though he owes us but a hundred pence Matth. 18.23 30. and so inexorable we are as if sin committed against us were against the holy Ghost An Exhortation Let us acknowledge our errours our ignorances and turn unto the Lord we have a gracious and merciful God to deal withall and one ready to forgive Job 33.27 28 29. Christ himself hath been offered up a sacrifice for our ignorances Numb 15. He is that Bullock that Goat slain for the ignorances of the people He was made sin for us that we might be made the righteousness of God in him And let us confess with David Psal 19.12 O who can understand his ignorances O cleanse thou us from our secret sins if we confess our sins he is just to forgive us our sins 1 John 1.9 Levit. 13.13 Repreh Those who live in the clear Sun-shine of the Gospel and pretend extreme much to the knowledge of it yet rebel against the light Job 24.13 if sin be imputed where there is a Law and the Jew is inexcusable Rom. 2. yea if he be inexcusable who hath the light of Nature yet glorifieth not God as God what shall become of him who knoweth the Gospel and the Law of the spirit yet sins against so great light Surely such a servant as so knows his masters will and doth it not shall be beaten with many stripes Luk. 12. More NOTES on ROM 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come AFter the Prolepsis vers 13. whereof I spake before and might be included in a Parenthesis here followeth an Epanalepsis a resulting a resuming and farther declaring of the Argument contained verse 12. where the Apostle reasons thus however it be true that is objected That sin was in the world untill the Law yet not imputed while there was no Law yet death which was by sin reigned from Adam to Moses c. Hitherto then ye have heard the ingress or usurpation of a Tyrant with his way of entrance upon his tyranny by one man c. and his progress and strengthning himself in his usurped dominion So death passed upon all men c. We now come to consider the duration and time of his reign Death reigned from Adam to Moses c. wherein we have 1. The reign of the Tyrant Death reigned 2. The Subjects over whom in special he reigned even over those c. 3. The
continuance of his reign from Adam to Moses If we resolve these into the Principles whereof they consist they are these 1. Adam was a transgressor or committed transgression 2. Some have sinned after the similitude of Adams transgression 3. Some have sinned and not after the similitude of Adams transgression c. 4. Death hath reigned even upon those who have not sinned after the similitude of Adams transgression 5. Death hath reigned from Adam to Moses even over them who have not sinned c. 6. From the note of diversity though sin were not imputed when there was no Law yet death reigned And every one of these hath an opposite Apodosis as we shall see in the handling every one of them There was anciently a twofold reading of this Verse 1. One without the Negative As death reigned even over those who sinned after the similitude c. 2. The other with the Negative as we now read the words death reigned who had not sinned after the similitude c. And truly the pious Ancients both Latin and Greek Fathers have followed both readings as well they might and we may without any contradiction The meaning of the Affirmative is this Death reigned over Adam and also over all those who sinned as Adam did and after his Example 2. The other reading with a Negative hath this sence that death reigned over those who either sinned not or not after Adams Example not so heinously as Adam sinned 1. What a Transgressor is I lately shewed 2. Let us enquire what Adam is Though we have often mentioned the first Man in the opening of this Text yet what is signified here by the name Adam which was not named till now we have not yet shewn we shall therefore 1. Consider the name Then 2. the thing signified by it 1. Adam then hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Earth and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be red or ruddy so that Adam is Man made of red earth As Tyberius by reason of his cruelty was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust or earth mixt with blood the Apostle alludes to it 1 Cor. 15.47 The first man is of the earth earthy This name may be three wayes understood 1. As the proper name of our Common Parent 2. As the earthly Adam in us the common nature we have in us propagated from Adam Thus Adam gives his name to every one of us as a Father leaves his name to his Children according to which any one may be truly called Adam So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man ordinarily answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or natural man the man of this world 3. This name is also given to the Son of God or the Son of man who is in heaven the second Adam the Lord from heaven heavenly When then we say that Adam was a Transgressor we understand that Common Parent who hath propagated as his name so his nature unto his posterity Now that Adam was a Transgressor so it is in the Syriack or committed transgression as it is plain by the story Gen. 3. it was shewn out of the first point in this Text verse 12. with the reason of it And therefore I shall not trouble you with any thing then delivered only I shall answer an objection which seems point black to thwart this Text. Object 1 Tim. 2.14 Adam was not deceived but the Woman being deceived was in the transgression it seems therefore that not Adam but Eve was the transgressor or committed the transgression I could here trouble you with a long dispute and divers opinions of men which I wave I answer therefore the Man and the Woman are sometime opposed as in that Scripture The Scripture puts Antithesis for Protimesis Misericordiam volo non sacrificium Thou shalt not be called Jacob but Israel Moses gave you not the bread from heaven but my father giveth the true bread from heaven so here Adam was not deceived but the woman Sometime they are taken as one person so Gen. 1.27 In the Image of God made he him Male and Female created he them when yet the Female was not made which ye read first made Gen. 2.18 Thus when Moses recapitulates the Generations of Adam Gen. 5.2 Male and Female Created he them and called their name Adam for they are both as one person and expresly called one flesh so that whether the one or the other be meant or spoken of the name is Adam Besides although the Woman sinned yet was Adam the chief cause of Generation and Propagation both of Mankind and Sin with it and therefore may the transgression be called Adams and Adam be said to be a transgressor Observat Hence then appears the truth of that Psal 143.2 it is the inference of the Holy Ghost Isai 43.26 27. Thy first Father sinned and was a transgressor Where observe the low condescent of our God to our judgement He submits himself to our opinion who can say that he hath merited any thing for himself or others who hath his own demerits and sins Thy first father hath sinned and transgressed and made thee a transgressor from the womb O no in thy sight no man living shall be justified See Notes in Rom. 7.9 Apodosis Christ the second Adam is Righteous He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency THE JVST ONE Acts 7.52 who have shewed before the coming of that Just One and 22.14 That thou shouldest know his will and see that Just One Yea the wife to Pilate who condemned him acknowledged as much Matth. 27.19 Have thou nothing to do with that Just Man yea he himself who condemned him acknowledged him such vers 24. I am innocent of the blood of this just person so did the Traytor I have betrayed the innocent blood Reason 1. He is essentially such 2. It was necessary he should be such For ye know that he was manifested to take away our sins and in him was no sin 1 Joh. 3.5 Repreh This may justy reprove too many of us who complain of the Old Adam and take no notice of the New who remember these words thy first father sinned but forget that Christ is our second Father yea the Everlasting Father and that he was manifested to take away our sins who complain of a body of sin dwelling in us the Old Adam but remember not that in the New Adam dwells the fulness of the God-head bodily Who pity the Old Man and his lusts Alas it is my nature to be angry to be pettish and froward I am by nature prone to envy to pride to covetousness to gluttony to drunkenness alas I cannot help it I am inclined to it by nature thou art so but what nature is it is it not thy sinful nature is it not thy corruption that is in thee by lusts Mean time thou takest no notice of the Divine
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
evil one sinner destroyeth much good Observ 5. The great necessity of a strong Saviour and Redeemer Vide Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The commadment came Observ 6. Sin is come into the world The Philosopher himself could say from his observation and experience of disorder and confusion in the world that certainly things formerly had been otherwise than now they are And Tully Hominem dicit non ut à matre sed tanquam à noverca natura editum in vitam c. That man was brought forth unto life by nature not so much a mother as indeed a stepdame How Corpore nudo fragili infirmo born naked with a frail and weak body with a mind anxious in regard of troubles and molestations cowardly in regard of fears remiss and idle in regard of labours prone and propense to sloath and lust Rem vidit causam nescivit saith one of the Ancients He saw the matter but not the cause Repreh 1. This reproves their great inadvertency to say no worse of many whereof some Learned men who are engaged in that opinion that there is no original sin but what we call so is contracted by every one in his own person by the example and imitation of others For certainly That there is an inbred propension and inclination unto sin they themselves deny not when they say it is in most men but they will not yield it in all Nor do we say That Original sin is in like measure in all though we say with the Apostle That it is entred into the world and passed over all men which yet is evident in some haply more in some less as I shall shew anon In which respect Alexander Hales said of Bonaventure by reason of his mildness and sweetness of disposition Quod Adamus in Domino Bonaventura non peccavit that Adam had not sinned in Bonaventure what is added that that sin which we call Original proceeds from example and imitation may be disproved by manifold experience of Infants and Children who never had any such example before them for their imitation ye do they declare the fruits of this poisonous plant growing in them as self-will frowardness and disobedience And when they grow a little elder we may discover self grow up in them self-love self-honour self-praise c. and when they grow yet elder lying and excusing and covering sin like Adam Job 31.33 And manifold the like iniquity which Sathan hath bound up in the heart of a child Prov. 22.15 But truly since it appears to all men that the nature of most men say they of all men say we is infected with sin and the whole lump levened It 's better not to dispute whence it became so poluted but rather to enquire into some means how we may be cleansed It 's to little purpose when we see a fire to enquire how it came unless we put to our helping hand to quench it in our selves and others Iniquity burns like a fire saith the Prophet Isai 9.18 and unless it be timely quenched it will burn to the neither most Hell Deut. 32.22 It is said probably that there is no malady without a remedy fire may be quenched the diseased cured what is crooked may be made straight fiery concupiscence concupiscence inflamed may be slaked yea quenched The whole head sick and the whole heart faint yet is not man so desperately sick but he may be recovered The crooked generation may be made straight God made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight or up-right in the beginning and it may be made straight again by him Thus 't is true By one man sin entred into the world The Apodosis or redition unto this first point is as true vers 15. The gift by grace which is by one man Jesus Christ hath abounded unto many And vers 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Here then Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the type or figure of him that was to come i. e. of Christ I reserve the special explication of those words till I come to the press handling of them Mean time we here find a similitude grounded on a dissimilitude As by one man sin entred into the world so by one man grace and righteousness entred into the world What the one destroys the other repairs and restores Luk. 10.30 A certain man went down from Jerusalem to Jericho c. It might be res gesta a true story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho by all the Ancients is understood the world They spoiled him of his raiment his robe of original righteousness and wounded him leaving him half dead Supernaturalia sunt ablata naturalia sunt vulnerata The things supernatural are taken away the natural wounded Exhort Unto those who convey the nature of Adam unto Posterity that they endeavour to mortifie and kill the old Adam quench the fomes It is observed that they who have so done have left behind them a more blessed issue for though the old Adam be still propagated yet the more he is mortified the less he is transmitted unto posterity as we may see in the Example of Sampson Samuel Joseph Timothy Thy mother Eunice and thy grand-mother Lois It is the law of Adam 2. Death entred in by sin What death is this I shall not trouble you with all the significations of it but only name such as are most pertinent unto the matter in hand and Death is either 1. Natural and of the body Or 2. Spiritual and inward as the death of the life of God in the Soul Or 3. The whole curse of God that followeth upon this 1. As for the first 't is well yea best known by the name of death but whether that be the death here meant it may be doubted For 1. Whereas Gen. 1.28 Man before his fall was to procreate Children they who are immortal have no such faculty of procreation as our Lord speaks Luk. 20.35 36. 2. Beside man had a natural body before the Fall and therefore a mortal So the Apostle calls man's body a natural body 1 Cor. 15.44 which before he calls vile and corruptible opposeth it to a spiritual and immortal body Thus when our Apostle here saith That death came into the world by sin he saith not that mortality then came into the world or a power to dye but death and a necessity of dying for no doubt man if he had not sinned though by nature he were mortal yet by the grace and goodness of God he might have been preserved from death or if he had been dead he might by the grace of the same God have been recalled to life and made immortal But this grace he lost for himself and his posterity Sin therefore was not a cause of natural mortality but rather of necessary death and so 't is true of death also that by sin death entred into the world 2. Death entred
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
diversly understood according to the LXX Translation who by it render divers words in the Hebrew which therefore I shall distinguish 1. According to the term à quo from which the passage is made 2. According to the passage it self and 3. According to the term ad quem whereunto Sin and Death tends 1. According to the term à quo the word by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go forth 1. As a plant out of the Earth and so Death grows up out of the earthly and carnal mind Rom. 8.6 from a Root that beareth gall and wormwood Deut. 29.18 a poysonful Herb. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that 2 King 4.40 Man of God Death is in the pot a root of bitterness which springing up troubles us whereby many are defiled Heb. 12.15 2. As a Child out of the womb Sin being perfected brings forth death Jam. 1.15 and we read of the first-born of death Job 18.13 3. As the Sun goeth forth out of the East for so the false light goes forth such is Vr Chaldeorum Satan is an Angel of light the light that is in thee is darkness accordingly the LXX turn it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. It signifieth to go forth as a word out of the mouth and this is the word of Belial i. e. the Devil as the Syriack turns it 2 Cor. 6. which the Devil first spake into our common Mother and thence into all her Seed So what we turn Deut. 15.9 a thought in thy wicked heart Hebr. a word of Belial in thine heart and an evil disease Psal 41.8 An evil disease cleaveth unto him is in the Original a word of Belial or the Devil is poured into him and what we turn Psal 101.3 a wicked thing is Hebr. a word of Belial This is the word whereof the Wise Man speaks Ecclus. 23.12 A word cloathed about with death 5. It signifieth to go out as one goes out to war So the Serpent having by stratagem overcome the Woman he continues the war with her Seed Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul 1 Pet. 2.11 2. According to the motion and passage it self The LXX by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend and so death natural spiritual and infernal descends as an hereditary deadly disease as the Stone from the Father to the Child an hard and stony heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 a foul leprosie such as that of Gehazi 2. They render it by repere to creep Psal 104.20 for so it steals down upon all the posterity of Adam insensibly without any noise it is that true pestilence that walks in darkness Psal 91.6 So the LXX by it turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk like a walking spirit this is malum irrepens 3. According to the term ad quem or end of the motion or passage So the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to pitch a Tent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 13.12 and Isa 13.20 Death takes up the house of the Soul the Curse rests in it Zach. 5.4 it takes a circuit and goes round about as the Devils do 1 Pet. 5.8 who brought death into the world Wisd 2.24 and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it over-flowes as the Seas and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floods of ungodliness the waters which overwhelm the streams of iniquity which go over the Soul Psal 124.4 So the Lord threatned Jerusalem Ezech. 5.17 By all these expressions we understand what the passage of death is and how it passeth over all The reason of this intimated in the opening of the first point is considerable in regard of that first Decree of God In the day that thou eatest thereof dying thou shalt die which is the Statute which the Apostle mentions Hebr. 9. Statutum est omnibus semel mori 2. From proportion of the punishment unto the Sin the Sin common to all and so the punishment 3. Point I shall give no other reason for this Point than the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo omnes peccaverunt The words have a double understanding and are urged by men of different judgements Both 1. By those who believe and acknowledge this first sin and so they turn them in that or in whom i. e. in Adam all sinned And 2. those who believe it not and so they turn them quatenus so far forth But truly that Translation profits them not for if so we render the words Death passed over all so far forth as all have sinned they will amount to as much as our present Translation Death hath passed over all so far forth as all have sinned for how far forth have all sinned unless according to that Original pollution contracted from our Common Parent by whom sin entred into the world Observ 1. Spiritual Death is successive and not all at once it passeth upon all in succeeding generations and upon all persons but by degrees Nemo repentè fit pessimus Moriendo morieris i. e. sensim by little and little Observ 2. What is the cause of this overflowing scourge as the Prophet Isaiah calls it Chap. 28.2 What is the reason of this deluge of calamities and miseries which overflow the Land The Apostle tells us the Reason Death passeth over all in that all have sinned we lay the blame one upon another out of partiality and such is our folly we think the cause of these miseries is some other thing than indeed it is our Lord implies as much Jer. 9.12 13 14. 1 King 8.33 When the people be smitten down before the enemy because they have sinned against thee vers 35. When heaven is shut up that there is no rain because they have sinned verse 37. Famine pestilence blasting mildew locusts verse 38. Who shall know every one the plague of his own heart Particular examples are infinite 1 King 16. Vengeance is taken by Zimri on the house of Basha and upon himself and all so ordered by God for his sins sake vers 18 19. And therefore the Prophet Isa 28.1 gives the reason of the overflowing scourge Wo to the crown of pride to the drunkards of Ephraim their pride covers them as a crown and compasseth them as a chain violence covers them as a garment they are swallowed up of wine and therefore the scourge must also swallow up overwhelm and overflow them Hence was the deluge of water which followed the deluge of sin and therefore it is called in the High and Low Dutch the sin-flood or the flood that came by sin Repreh Why then do we go about to hasten the death of one another It was the argument of the woman of Tekoah unto David We must needs all die and are as water spilt upon the ground 2 Sam. 14.14 Exhort Let us consider our
a Prolepsis or answer to a tacite objection arising from the former words And may be framed thus If all men have sinned and death hath passed over all men in that all men have sinned Then it should follow that sin was in the world before the Law was given But that seems inconvenient for no man could sin before the law given because where there is no law there is no transgression Rom. 4.15 Now for a long time after the Creation about 2450 years no Law was given Therefore for that time there was no sin the world The Apostle meets with this Objection denying the minor or assumption by opposing the contradictory to it in the words of the Text Vntil the law sin was in the world But how could that be when there was no law The Apostle answers by distinguishing between the being of sin and the knowledge and imputation of it Sin is not imputed or reputed sin where there is no law yet sin then was and had a being the world when there was no law In the words then we have these two Parts 1. A Position until the law sin was in the world 2. An Exposition of it But sin is not imputed while there is no law we may resolve both into the Truths contained in them 1. Sin was in the world before the law 2. It was in the world until the law 3. Sin is not imputed or reputed while there is no law 4. Though sin be in the world before and till the law yet it is not imputed or reputed while there is no law 1. Sin was in the world before the law Quaere 1. What sin is here meant 2. How is it in the world 3. What law is here meant 4. How was sin before the law 1. By sin we here understand principally the first sin which we call Original brought into the world by the first Adam as also all sin derived from that polluted fountain 1 Joh. 2.16 All that is in the world the lusts of the flesh the lust of the eyes and the pride of life 2. By the world all mankind is here meant So vers 12. What is first called the world the Apostle presently calls all men And because there is a twofold world in man's heart Ecclus. 3.11 wherein sin principally resides for out of the heart proceeds evil thoughts c. Matth. 15.19 Sin may be said to have been in the world as in the proper seat 3. By the law some here understand the Law of Moses and it may be truly so understood in regard of those who take no notice of the Law of Nature which doubtless of the two is rather here meant and which hath the work before any written Law is made known See Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. How was sin in the world before the Law I answer sin before the law was in the world as dead as the Apostle speaks Rom. 7.8 Without the law sin was dead which is all one with the point in hand sin was in the world without the Law The Reason in regard of Sin and the Law 1. Sin as the malady and disease of the world must precede and be in the world before the remedy be prepared for it And the law given after sin was in the world supposeth this for the law was ordained and made for the lawless 1 Tim. 1.9 Sce Notes in Rom. 7.9 Object But here it may be doubted for if sin be the transgression of the law as 1 Joh. 3.4 Then must the law be before sin How otherwise can the law be transgressed by sin And therefore it seems that sin was not in the world before the Law I answer Sin was in the world before the law This may be two ways understood 1. Simply and absolutely Or 2. Comparatively and relatively 1. Simply and absolutely and so it is not true that sin was in the world before any law for we read of a Law-giver to Adam both 1. Affirmitive Of every tree c. And 2. Negative Of the tree of knowledge thou shalt not eat Both these are declared in legal terms Gen. 2. Besides sin generally is the transgression of a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 whence it followeth undeniably That the law must be before it can be transgressed And therefore sin which is the transgression of the law was not in the world simply and absolutely before the Law 2. Relatively and comparatively in regard of a law afterward to be given And so it is true whether we understand 1. The natural Or 2. The Mosaical and Moral Law that sin was in the world before the law Thus we read that after the fall the Lord promiseth to put enmity between the seed of the woman and the seed of the serpent Gen. 3.15 that is the law to be a perpetual enmity against sin in him So Ephes 2.15 The enmity even the law of Commandments So Col. 2.14 Observ 1. Observe our natural estate and condition What it is until the Law come we are in our sin See the condition of thousands c. See Notes in Rom. 7.9 It is no good Argument that sin is mortified in us because it seems dead in us and the motions of it appear not in us Ibid. Observ 2. Antiquity is no good Argument of the only true Church and true Religion we see here that sin was before the Law And the Devil himself was a murderer from the beginning and abode not in the truth Joh. 8.14 So it is no whit to their credit who call us of the Reformed Churches Novantes Novatores while they themselves are Veteratores 2. Sin was in the world until the law until the Law Yea and after the law was given much more How then do we understand this that sin was in the world until the law This point wants explication of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn until which like another of the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these ita pertinent ad tempus precedens ut de futuro non inferunt contrarium They so put a period and end unto the time past that they infer not the contrary fon the time to come Gen. 28.15 Heb. 13. Psal 11.2 8. 2 Sam. 6.23 Matth. 1. See Notes in Heb. 1. until I make Thus sin was in the world until the law That hnders not but that it was in the world after the law But so sin was in the world before the law that it seemed dead and appeared not but when the law came sin revived which is the Apostles exposition of the Text Rom. 7. Vntil the law sin was in the world There was some question of it then for then it appeared not there is no question of it afterward for when the law cometh sin reviveth c. And the Reason is 1. From the Antipathy of the law unto sin 2. The goodness and compassion of the Law-giver unto the sinners
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Alas I have then sinned against knowledge This is a presumptuous sin and who can excuse himself This is that which ungodly men alledge for themselves we are all sinners c. And therefore they think they shall escape in the crowd But Beloved I beseech ye consider it There is a great difference between him who sins out of weakness and him who sins with an high-hand Between those who are prevented and supprised in a fault and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity Matth. 25. Gal. 6. Between those who may be called sinners in that sometimes though they know the way of God and out of weakness transgress and go out of it and fall short of the end of it the glory of God between these and such as know the way of righteousness yet wilfully and obstinately continue in the way of unrighteousness the way of sinners The former have forgiveness of sins promised them Matth. 12.1 Joh. 2. And the Apostle exhorts those who are spiritual to restore such with the spirit of meekness But as for the latter these obstinate sinners who persist in the errour of their way they are stiled in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only sinners but ungodly sinners Jud. vers 15. not only transgressors but wicked transgressors And therefore whereas the spiritual man must restore penitent and relenting sinners Gal. 6.1 They must intercede against such ungodly sinners such wicked transgressors Psal 59.5 Be not merciful to any wicked transgressors such as these must be cut off from among their people Numb 15.30 Dehort That we sin not after the similitude of Adams transgression Beloved there is the very same danger to us which was unto the first Adam our common Parent 2 Cor. 11.13 yea there is greater danger unto us than unto him Satan appears not like himself He hath transformed himself into an Angel of light The Devil comes not up in his own garbe but he hath got on Samuels Mantle The Ministers of Sathan they transform themselves into the ministers of righteousness They perswade men to follow after the knowledge They come as the Serpent doth to put out our right-eye and to open our left 1 Sam. 11. Means To prevent the temptation When the prince of this world comes Take heed he hath nothing in thee 2. Apodosis Some are righteous after this similitude of the second Adams righteousness whom God hath set forth to be a propitiation through Faith in his blood to declare his righteousness c. Rom. 3.25 26. By the obedience of one shall many be made righteous Rom. 5.19 This is not wrought by fancy and imagination but by the true and real operation of Christ in the Soul for what the law could not do c. Rom. 8. He is made unto us righteousness 1 Cor. 1.30 The Lord our righteousness he is not righteous for himself but for us also Observ 1. As the sin and transgression of the first Adam was and is an inward work of the Serpent wrought within the soul So is the righteousness of the second Adam an inward work of Christ the second Adam wrought within the soul Both for 1. The destroying of the Devils work there 1 Joh. 3.8 And 2. The building up in our most holy faith and therefore is it compared to regeneration the making of a new creature Observ 2. See the most eminent example set before us for our imitation 1 Pet. 2.21 22 23 24. He that saith be abideth in Christ ought himself also so to walk as he walked 1 Joh. 2.6 He purifieth himself even as Christ is pure 1 Joh. 3.3 and vers 7. He is righteous even as Christ is righteous As he is so are we in this world Observ 3. See who are the true Christians who else but those who are partakers of Christ's righteousness and holiness who have received his righteous Spirit Rom. 8. His Vnction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.20 Repreh This justly reproves us who follow rather the pattern of the first Adam and the similitude of his transgression than the second Adam and the similitude of his righteousness who rather encourage men themâ—â—lves and others to sin according to the Example of the first Adams sin than encourage themselves and others to righteousness according to the Example of the second Adam's righteousness who believe the strength of Adams sin to be so great that the second Adams righteousness cannot make men cease from sin That which the Apostle blamed in some 2 Pet. 2.14 Having eyes full of Adultery that cannot cease from sin yet it is now thought a crime to blame such who say that men cannot cease from sin till they dye notwithstanding the power of Christ and his spiritual crucifying mortifying and killing the power of sin in the Children of the second Adam What is this but to impute more to our natural death than to the power of God the might of his Christ and his Spirit The natural death can make me cease from sin God Christ and his Spirit cannot There is not one word in Scripture to prove this What is this I beseech ye but to keep men in their sins according to the similitude of the first Adam without any hope of righteousness by the second Adam Nay what is this but to bring the wrath of God upon us See whether some such false glosses upon Adam's fall and the ill consequences thereof brought not the destruction upon the people of God Esay 43.27 28. Thy first father had sinned and thy teachers or interpreters have transgressed against me therefore I have prophaned Lam. 4.13 This comes to pass by looking only on the pattern of sin and not on the pattern of righteousness 2 Cor. 3.18 Job 3. Some there are who sin and not after the similitude of Adams transgression This moves a doubt For if by one man sin entred c. how came sin into the world but by him And if so how could any sin but after the similitude of Adams transgression I answer It is one thing to sin and another to sin after the similitude of Adams transgression All unrighteousness is sin 1 Joh. 5.17 but all unrighteousness is not after the similitude of Adams transgression this notes a special way and manner of sinning as Adam sinned as I shewed before who sin against their knowledge and for knowledge c. Who are they who sin and not after the similitude of Adams transgression I know well that those who sin and not after the similitude of Adams transgression most understood to be infants who sin not like Adam who first knew the Law and then transgressed it But I conceive the words will bear a larger sence They then that sin and not after the similitude of Adams transgression are they who transgress 1. Not Knowingly as Adam did 2. Not out of desire of knowledge 3. Nor for knowledge as Adam did 1. Not knowingly as Adam did and these are of
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
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
And what was Aholiab but the Tabernacle of the Father whereby it appears that the Tabernacle of the Father was to be a shadow of some better thing these were shadows but the body is of Christ Col. 2. He sets his workmen about the Spiritual Tabernacle Ephes 4.11 12 13. And he gives his workmen skill to work in Gold c. to deal with different dispositions of men 1 Cor. 9. 2. When we say that Moses was faithful in the house of God i. e. his Church and that Jesus Christ was faithful in all Gods house we understand not only the Tabernacle the structure and building but also all Gods houshold and family which according to the spiritual meaning is one and the same Now in the administration of Gods houshold and family Christ Jesus was and is faithful unto God the Father and unto Gods houshold he dealt and deals faithfully with both 1. An Apostle or Ambassadour comes not in his own Name nor seeks any Glory to himself but his Glory who sends him such an one is faithful and such a faithful Apostle is the Lord Jesus from the Father unto his houshold Joh. 7.18 Prov. 13.17 and 8.48 49. 2. Nor doth an Apostle or Ambassadour come to do his own will Such a faithful Apostle and Ambassadour is the Lord Jesus unto him that made him and sent him and that when he was now in hazzard of his life for his Embassy Not my will saith he but thy will be done Matt. 26. 3. And as a faithful Apostle and Ambassadour seeks not his own Glory nor his own Will so he seeks to accomplish the Will of him that sends him Such a faithful Ambassadour was the Lord Jesus Christ as he tells his Father when he gives him an account of what he had done in his house Joh. 17.4 I have glorified thee on the earth I have finished the work thou gavest we to do yea he omits nothing at all of what he knows will be acceptable unto him Joh. 8.29 I do alwayes those things that please him 4. That wherein an Ambassadour approves himself unto his Prince that sends him is in special manner his endeavour to win and gain the affections of all unto his Prince that sends him This endeavour Moses carries in his Name he draws men to him that sent him And herein the great Ambassadour the Son of God acts his part most vigorously that he may win all men to the imitation of the pattern and image of divine perfection which is no other than himself as it was said to Moses see and do all things according to the pattern that was shewn thee in the mouâ—t a transcendent pattern as when he saith be ye perfect as your father which is in heaven is perfect Matth. 5. yet he shews not the Father otherwise than in his own perfect image i. e. in himself And therefore when Philip had said shew us the Father and it is sufficient our Lord presently returns him a quick answer Have I been so long with you and have ye not known me namely according to the Deity relucent and shininig sorth in his works Philip saith he he that sees me sees the Father also Joh. 14. This is a powerful attractive to the believing soul that sees the winning Deity alluring and drawing unto it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which is desirable more desirable is that which is better But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summum bonum the chief good that 's most desirable and of all other the most winning and perswading unto it self But I know not how it comes to pass while the true good in any kind is present with us it 's less esteemed than when its absent from us bonum carendo magis quam fruendo noscitur we know what 's good rather by the want of it than enjoyment of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish sons of Epimetheus learn what 's good by the loss of it And therefore the Image and Son of God shews his faithfulness even this way also yielding himself to dye the shameful death of the cross that when we shall know the wisdom goodness righteousness holiness truth love mercy patience life of God all this and much more is Christ crucified and slain in us by our sins for he is bruised of our iniquities and wounded of our transgressions Esay 53.5 We shall consider this Son of God slain in us and by us and that for his faithfulness in discharging his trust towards the Father and us This this if any thing will melt our frozen hard hearts When I am lifted up I will draw all men unto me Thus the Lords death is shewn forth in the Sacrament The love of Christ constrains us c. 2 Cor. 5.14 15. Repreh 1. The degenerate unbelieving souls Ecclus. 2.12 13. Wo to the sinners that go two ways who discomfort and dishearten themselves in Gods ways and say we must not presume to be like Moses like Joshuah like such and such eminent Saints of God where in all the Scripture is any pious endeavour limited Where is there any bound put to Faith Hope Love Meekness Patience Doth not the Apostle invite us to be followers of him and was not he a follower of Christ And did not the Lord give us an example that we should follow his steps 1 Pet. 2. Consol To the poor dejected soul discouraged by the false Prophets who tell us it is presumption to set the patterns of the eminent Saints before us for our imitation Object But David had his falls Look not at the falls of Gods Saints but at their rising again by Faith Consider thou art under an higher dispensation than David was Zach. 12.8 yea Josiah 2 King 23.25 Exhort To set before us the patterns of Gods Saints and holy Ones Examples for our imitation This was one notable use of holy days named after one or other of Gods Saints which might occasion pious souls to look into their examples set before us for that end not that we should worship them or trust in them but in the living God There are days Ecclus. 33.7 that we remember their life and actions why they were in the world as we are we can easily remember men departed Sic oculos sic ille manus sic ora manusque And why much more should we not remember their Humility Patience Meekness c. yea when we remember their pious life and actions and consider that they were of the same mould with us how should we shame our selves c. NOTES AND OBSERVATIONS UPON HEBREWS III. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this man was counted worthy of more glory than Moses inasmuch as he who hath builded the house hath more honour than the house OUr Apostle hath hitherto compared Christ and Moses together in regard of faithfulness But from hence lest any should conclude that Moses was equal unto Christ our Apostle prefers Christ before Moses in divers respects three especially 1. That Moses
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised 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 These words may be understood either conditionally as the antecedent infers the consequent and so
the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they differ in degree for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bearing or enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the