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
diversly understood according to the LXX Translation who by it render divers words in the Hebrew which therefore I shall distinguish 1. According to the term à quo from which the passage is made 2. According to the passage it self and 3. According to the term ad quem whereunto Sin and Death tends 1. According to the term à quo the word by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go forth 1. As a plant out of the Earth and so Death grows up out of the earthly and carnal mind Rom. 8.6 from a Root that beareth gall and wormwood Deut. 29.18 a poysonful Herb. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that 2 King 4.40 Man of God Death is in the pot a root of bitterness which springing up troubles us whereby many are defiled Heb. 12.15 2. As a Child out of the womb Sin being perfected brings forth death Jam. 1.15 and we read of the first-born of death Job 18.13 3. As the Sun goeth forth out of the East for so the false light goes forth such is Vr Chaldeorum Satan is an Angel of light the light that is in thee is darkness accordingly the LXX turn it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. It signifieth to go forth as a word out of the mouth and this is the word of Belial i. e. the Devil as the Syriack turns it 2 Cor. 6. which the Devil first spake into our common Mother and thence into all her Seed So what we turn Deut. 15.9 a thought in thy wicked heart Hebr. a word of Belial in thine heart and an evil disease Psal 41.8 An evil disease cleaveth unto him is in the Original a word of Belial or the Devil is poured into him and what we turn Psal 101.3 a wicked thing is Hebr. a word of Belial This is the word whereof the Wise Man speaks Ecclus. 23.12 A word cloathed about with death 5. It signifieth to go out as one goes out to war So the Serpent having by stratagem overcome the Woman he continues the war with her Seed Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul 1 Pet. 2.11 2. According to the motion and passage it self The LXX by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend and so death natural spiritual and infernal descends as an hereditary deadly disease as the Stone from the Father to the Child an hard and stony heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 a foul leprosie such as that of Gehazi 2. They render it by repere to creep Psal 104.20 for so it steals down upon all the posterity of Adam insensibly without any noise it is that true pestilence that walks in darkness Psal 91.6 So the LXX by it turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk like a walking spirit this is malum irrepens 3. According to the term ad quem or end of the motion or passage So the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to pitch a Tent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 13.12 and Isa 13.20 Death takes up the house of the Soul the Curse rests in it Zach. 5.4 it takes a circuit and goes round about as the Devils do 1 Pet. 5.8 who brought death into the world Wisd 2.24 and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it over-flowes as the Seas and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floods of ungodliness the waters which overwhelm the streams of iniquity which go over the Soul Psal 124.4 So the Lord threatned Jerusalem Ezech. 5.17 By all these expressions we understand what the passage of death is and how it passeth over all The reason of this intimated in the opening of the first point is considerable in regard of that first Decree of God In the day that thou eatest thereof dying thou shalt die which is the Statute which the Apostle mentions Hebr. 9. Statutum est omnibus semel mori 2. From proportion of the punishment unto the Sin the Sin common to all and so the punishment 3. Point I shall give no other reason for this Point than the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo omnes peccaverunt The words have a double understanding and are urged by men of different judgements Both 1. By those who believe and acknowledge this first sin and so they turn them in that or in whom i. e. in Adam all sinned And 2. those who believe it not and so they turn them quatenus so far forth But truly that Translation profits them not for if so we render the words Death passed over all so far forth as all have sinned they will amount to as much as our present Translation Death hath passed over all so far forth as all have sinned for how far forth have all sinned unless according to that Original pollution contracted from our Common Parent by whom sin entred into the world Observ 1. Spiritual Death is successive and not all at once it passeth upon all in succeeding generations and upon all persons but by degrees Nemo repentè fit pessimus Moriendo morieris i. e. sensim by little and little Observ 2. What is the cause of this overflowing scourge as the Prophet Isaiah calls it Chap. 28.2 What is the reason of this deluge of calamities and miseries which overflow the Land The Apostle tells us the Reason Death passeth over all in that all have sinned we lay the blame one upon another out of partiality and such is our folly we think the cause of these miseries is some other thing than indeed it is our Lord implies as much Jer. 9.12 13 14. 1 King 8.33 When the people be smitten down before the enemy because they have sinned against thee vers 35. When heaven is shut up that there is no rain because they have sinned verse 37. Famine pestilence blasting mildew locusts verse 38. Who shall know every one the plague of his own heart Particular examples are infinite 1 King 16. Vengeance is taken by Zimri on the house of Basha and upon himself and all so ordered by God for his sins sake vers 18 19. And therefore the Prophet Isa 28.1 gives the reason of the overflowing scourge Wo to the crown of pride to the drunkards of Ephraim their pride covers them as a crown and compasseth them as a chain violence covers them as a garment they are swallowed up of wine and therefore the scourge must also swallow up overwhelm and overflow them Hence was the deluge of water which followed the deluge of sin and therefore it is called in the High and Low Dutch the sin-flood or the flood that came by sin Repreh Why then do we go about to hasten the death of one another It was the argument of the woman of Tekoah unto David We must needs all die and are as water spilt upon the ground 2 Sam. 14.14 Exhort Let us consider our
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
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
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms
and visitation and set a hedge about us that we could not follow our Paramours that he hath cast rubs in our way that we may not with full swinge and without check sin against him that any way his long-suffering might bring us to salvation some on boards and some on broken pieces of the Ships Exhort 2. As the long-suffering of the Lord is salvation even so is our long-suffering salvation also while we suffer out all temptations and by patience overcome all the inward enemies of our souls thus the Lord 's long-suffering is salvation and our salvation herein let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow our long-suffering God This our long-suffering is the infallible way unto our salvation for our salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought by enduring the like sufferings c. 2 Cor. 1 2 3 4 5. Ye have killed the just one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.5 6 7. Exhort 3. Pray unto the Lord that he will be pleased to lengthen out his long-suffering toward us that by our like long-suffering we may finish our work subdue our spiritual enemies and work out our salvation and pray with David O spare me a little that I may recover my strength before I go hence and be no more seen Psal 39. NOTES AND OBSERVATIONS UPON I JOHN V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith OUr Lord Saviour when his Disciples had shewn him how the Temple was adorned with goodly stones and gifts As for these things saith he which ye behold the days will come in which there shall not be left one stone upon another that shall not be thrown down And are not your Bodies the Temples of the Holy Ghost These we trim and deck and adorn yet the time will come that all our trimming and decking and our bodies themselves shall be demolished and thrown down But Master say they when shall these things be And what shall be the signs of thy coming and the end of the world Take heed saith he that no man deceive you for many shall come in my name saying I am Christ and shall deceive many c. Nation shall rise up against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places and these are the beginnings of sorrows c. Matth. 24.9 12. These signs Beloved then to come are since perfectly come to pass partly now come upon us for doth not iniquity abound and the love of many wax cold Do we not hear of wars and rumours of wars Hear of them Nay do we not feel them If we have any sympathy any fellow-feeling with our Brethren If there be any bowels if there be any mercies Doth not nation rise up against nation and kingdom against kingdom Nay which is most dangerous doth not one part of a nation rise up against another One part of a Kingdom against another One part of a City against another Are we not a Nation a Kingdom a City divided Is not the sword already drawn Is not the fire already kindled And who goes about to make up the breach to sheath the Sword to quench the fire Truly there 's little hope of making up the breach or quenching the fire or sheathing the Sword abroad unless we first begin where the quarrel first begun at home in our own bosoms in our own hearts For whence come wars and fightings among us Come they not from hence even from your lusts which war in your members Jam. 1. There then they must be first of all subdued if ever we hope to compose differences abroad This day according to the method of the ancient Church begins tempus regressionis or reconciliationis the time of our regress reconciliation and return unto our God when were wont to be sung Hallelujahs Praisings Blessings and Glorifyings of God Gloria in excelsis Deo c. Glory be to God in the highest An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphal song because the Son of God by his death and resurrection hath overcome Satan sin death the world all the enemies of our Salvation Now as the Epistles heretofore have aimed at our conforming unto the passion and death of Christ so also that of Easter-day and on this day points us unto conformity unto his Resurrection For as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 So the Saints of God prove that they are born of God because they are risen from the death of sin and that they are the children of God being the children of the Resurrection Luke 20.38 And as Christ the first born Son of God in his own person overcame Satan the world and the flesh even so Christ in the Saints and the Saints who are born of God in Christ overcome the world And this is the victory that overcomes the world even our faith The words contain the Saints victory and the means how they obtain it and may be resolved into these four points of Doctrine 1. The Saints are born of God 2. They being born of God overcome the world 3. They all overcome the world 4. They all overcome the world by faith 1. The Saints are born of God The words are neutral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing which is born of God and therefore may signifie 1. as well really as 2. personally so that it 's a Divine Truth that something is born of God in the Saints as well as the Saints are born of God and for evidence of this truth if we fift and examine our nature well it will appear that whatsoever thoughts devisâ—s inclinations desires affections cares or endeavours are in us or proceed from us by nature they all relish of flesh and blood As the water can ascend no higher than the fountain from whence it came they tend to the preservation and promotion either 1. of sin and sinful designs or 2. at the best to the advantage and help of flesh and blood meer nature in us as what we shall eat what we shall drink wherewithal we shall be cloathed and what shall befall our posterity and issue after us and the like so that that speech of our Saviour is generally true whatsoever is born of the flesh is flesh Joh. 3.6 But if any thoughts arise in our hearts and point us Godward and heavenward as such as concern the glory of God the Christian life and the salvation of the soul Such as these proceed from God and are born after the other as Jacob after Esau according to that which our Saviour speaks of St. Peter's confession of him Matth. 16.17 flesh and blood hath not reveiled this unto thee but my Father which is in heaven For no man saith St. Paul can say feelingly and experimentally and throughly by thought word and work that Jesus Christ is the Lord but
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
we so eat and drink at the Lords Table that we shew forth the Lords death by dying unto sin and daily living unto Righteousness Observ 6. The Lord hath not left himself without witness to the wicked world Seth comes instead of Abel Elisha in Elijah's room therefore that was a very sad and dark time whereof David complain'd saying there was no Prophet more But Noah opposed the old world and was a witness against it Repreh 1. The open known sins of the renewed old world See Notes on 2 Pet. 2.5 Repreh 2. The false Righteousness of the renewed old world ibid. Repreh 3. In the dayes before the flood they did eat they drank they married Wives and gave in marriage Thus they did before the flood in the Old Noahs dayes but in the dayes before the flood of Calamities which shall now come upon the world in the New Noahs dayes There are who spend their precious time in surfetting and drunkenness and chambering and wantonness yea they of the old world were chaste and honest in comparison of the present lascivious Generation They made use of the means ordained by God and Nature for the satisfaction of their Natural desires they married Wives and gave in marriage but as for many of this latter world they bound not their unruly appetite with the lawful use of Marriage but break all bonds of God and Nature they glory as if they had attained unto some notable degree of perfection in the flesh all women are to them alike they are of the New World who neither Marry nor are given in marriage but are as the Angels they are so as the Angels who kept not their first principality They neither marry nor are given in marriage but are as the Angels of the bottomless pit as the evil Angels who walk according to their ungodly lusts Jude vers 18. And therefore as St. Matthew parallel'd the former world with the dayes of Noah wherein they did eat and drink marry and were given in marriage St. Luke in relating our Lords words adds a parallel of these times unto th◠times of Lot in Sodom Luk. 17.26 They did eat and drink they bought and sold c. there is no mention made of marrying and giving in marriage they of Sodom prefigured the men of this unclean Generation Consol To the house of Noah in these perillous times Thus have the outward Preachers of Righteousness and the inward Preachers of it taught 1 Cor. 7.29 30. But alas the flesh lusteth against the Spirit Exhort Hear the eighth Preacher of Righteousness such as the Son of Man sends forth to preach unto the world before the overflowing scourge see how they are qualified in Notes on 2 Pet. 2.5 Exhort Believe as well the comminations and threatnings in the Word of God as the Promises There is an imagination which hath prevailed much in this latter Age especially that the People of God ought to believe only the Promises and to please the humour of the Times there have been who have gathered all the Promises out of the Word of God as if these were the proper objects of Faith But consider I beseech you is not the whole Word of God a Divine Testimony propounded to Believers And is it not all of it a Word of Truth Is it not all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why then should men cull out part of it and reject the rest as impertinent and not belonging unto them Noah believed not only the Promise but the threatning of God also And the Ninevites believed God when Jonah threatned whence can this partial belief proceed but from self love the old Rule Quae volumus quae nolumus facilè credimus Exhort Seek the Lord while he may be found call upon him while he it near Esay 55.6 7. There is a time when he may be found In the great water-floods they shall not come nigh him Psal 32.6 When Noah is entred into the Ark when once the Master of the house is risen and shut to the door then it will be too late to seek The same time runs out as well in well-doing as in evil-doing They whom the flood took away had no doubt like perswasions and vain hopes as we now have but lost their precious time of seeking their God when he might be found the flood took them all away Exhort Whether we eat or drink or whatever we do let us do it in the Name of our Lord. 4. They knew not and the flood came and took them all away And there shall be a like unlook'd for surprisal of an heavy judgment a flood of calamities which shall take away this latter ungodly world Herein we have these two Divine Truths 1. The flood came and took them all away 2. They knew not until the flood came and took them all way Of the former I spake in part in the first parallel the flood is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on 2 Pet. 2.5 How did the flood take them away how can it be true that the flood took them all away 1. The flood took them away the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek word and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 7.23 which we render destroyed and Luk. 17. It properly signifieth to blot out according to the Analogie of waters The flood may be said to sweep them away as filth Prov. 28.3 a sweeping rain And in the time of the overflowing scourge the hail sweeps away the refuge of lies Esay 28.17 And the river of Kishon is said to have swept away the Host of Sisera Judg. 5.21 It took them all away all the ungodly world which is called the old world and the world of the ungodly 2 Pet. 2.5 See Notes on the place Reason How came the flood came it of it self No God brought it in 2 Pet. 2.5 Observ 1. The absolute and unlimited power of God See Notes on 2 Pet. 2.5 Observ 2. The Lord useth Examples of the old world wherewith to warn the new world that things past and believed may perswade like belief of this See the last Notes on Gen. 6. Observ 3. God is not only Mercy ibidem Observ 4. God is not a meer Natural Agent See Notes on 2 Pet. 2.5 Observ 5. If God took away the foolish and ignorant how much more the knowing world ibidem Observ 6. What works for evil to ungodly men works for good to Noah ibidem Observ 7. Mysticé There is a flood of ungodliness that comes and takes away all the ungodly world See Notes ibidem Observ 8. Note hence what little good was done by preaching the Word to the old world there were eight Preachers of Righteousness who preached successively one after another above one thousand years for Enos began to preach in the Name of the Lord Gen. 4. ult And Noah is called both in the Greek and the Vul. Latin the eight Preacher of Righteousness yet we read but
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
I flee who is there that being as I am would go into the Temple to save his life Wherefore he concludes I will not go in In that great persecution against the Church Act. 8.1 The weak and young friends of Jesus Christ were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Observ 1. The Lord hath put fear and other passions and affections in his friends power He tells them where they shall place it and where not These are especially the beasts which the Lord commands the man to rule over and then is the man in the upright estate when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and mind of Christ is supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul under it and under both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brutish passions and affections Observ 2. Death is not the most terrible thing or most of all to be feared Which is directly opposite unto that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is most terrible and he gives his reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth without examination by the Word of God What is more ordinary than that of the Philosopher used by Divines and approved by them and swallowed down by the credulous people who will believe such men what ever they say but not others which bring the express Word of God for their warrant which yet you see directly opposite unto the truth it self Thus the subtilty and cunning of the Serpent spoils us of Divine Truth as the Serpent dealt with our first Parents made them naked to their shame Gen. 3.7 And therefore the Apostle gives us sovereign counsel Col. 2.8 Beware lest any one spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is properly plunder you and 't is the worst plunder to rob us of Divine Truth such a plunder is this The true Philosophy according to Christ teacheth us not to fear them that kill the body Philosophy and vain deceit tells us that we cannot chuse but we must fear them because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this I oppose 3. Death it self is not to be feared by the friends of Jesus Christ Feared yea what friends of Jesus Christ who knows the evil world would desire to live in it except only to do the Lord Jesus all friendly offices and to help to deliver their neighbour out of the world He is afraid to dye who hath no hope afterwards to live saith Chrysostom Observ 3. What is the true Martyrdom what else but that the friends of Jesus Christ lay down their lives for his sake This is verum Martyrium i. e. a true and real witness unto the truth of God which is not to be given by words only for so they who are the enemies of Jesus Christ can give a verbal testimony The real testimony or martyrdome is with the voice of the life and death Such witnesses such worthies were the Apostles of Jesus Christ Act. 2.32 God hath raised Jesus from the dead whereof we are witnesses and with great power gave the Apostles testimony witnessing to the hazzard of their lives 5.30 31 32. We are wont to say we must lay down our lives if need require Nay our Saviour saith we cannot be his Disciples unless we lay down our lives our evil lives and that is the true Martyrdom See how the Apostle triumphs over all the enemies which might hinder him and the other friends of Christ from union with him Rom. 8.34 It is Christ that dyed yea rather that is risen again who shall separate us from the love of Christ c. Observ 4. The Disciples of Jesus Christ have enemies and such enemies as hate them even to death See Notes on 1 Thess 4.1 I dare appeal to the consciences of many who hate and oppose others by whom they know no evil whether that be not the very true reason why they hate them The will of the Lord is that his friends who do whatsoever he commands them should not fear the imminent perils of death it self yea that the daughters of Abraham his friend should not be afraid of any amazement 1 Pet. 3. Observ 5. See then who are the only truly valiant men who but the friends the Lovers of Jesus Christ Rom. 8. This admonition is directed as to all the Friends and Disciples of Jesus Christ so especially as appears by the context with the former words unto the Minsters of the Word it 's a notable ground of their boldness and resolution to preach the Truth of God and bear witness thereunto even to the death as Jesus Christ Isai 50.6 Christ speaks it of himself and all his friends Job 3.11 Verily verily I say unto thee we speak what we know and testifie what we have seen And so must the Ministers of God do they must testifie and witness the Truth of God which they know 'T is great rashness in men to testifie what they know not yea and cast away their lives and all in testimony of what they know not Our Lord commands his friends to preach and testifie of him even to the death but how canst thou whoever thou art confess Christ whom thou knowest not 'T is true indeed thou hast read much of Christ in the Scripture But hast thou ever seen his shape So saith our Saviour to the Pharisee Joh. 5.37 thou hast never seen him he is not formed in thee in death and in life thou art not a partaker of Christ Heb. 3.14 and 12. 2 Pet. 1. and how canst thou bear witness to him and confess him and that to the death They who bear witness of Christ they must know him Mark what our Lord saith to his Father Joh. 17.22 23. The glory which thou givest me I have given them that they may be one even as we are one c. Now consider with thy self hast thou received this glory of Jesus Christ Art thou one with him Is he one with thee and with the Father If so it be then thou knowest who he is and mayst give testimony if thus thou knowest Jesus Christ that confession of the Apostles may be thine 1 Joh. 1.1 That which we have seen c. Let every one consider well whether he know Christ thus yea or no before he confess him Otherwise to prate and talk of him before thou art conformable to his death and not partaker of his Divine Nature thou speakest what thou knowest not and bearest false witness of Christ Repreh 1. Those who out of pretence of friendship to Jesus Christ neglect their bodies Col. 2.21 22 23. Such as they who use their bodies rigorously kill that which ought to live and cherish and nourish that which ought to dye No man ever hated his own
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
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
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
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
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
unto all men and why so for we our selves also were sometimes foolish Are none of us so still did the Apostle think we bear this testimony of himself that we should word it only or talk of it or that we should examine our selves whether we be such yea or no whether we are thus foolish yea or no Disobedience is the greatest folly in the world and therefore the Wise Man often in the Proverbs understands by the fool the disobedient man O ye foolish Galatians who hath bewitched ye that ye should not obey the truth 'T is a witchery to be disobedient unto our God Who of us would endure a disobedient Son or Servant and shall we call our selves Sons and Servants unto our God and yet continue in our disobedience who would endure these Vices in his Neighbour in his Wife in his Child in his Servant who doth not hate them in all these and yet will a man endure them in himself I beseech ye consider it well shall we live in these sins yet conceive our selves Gods Children what Children then think ye surely not worse than these though ye rake hell for them but if thou doest truly hate this lawless life then surely thou wilt first and chiefly hate it in thy self Charity thus truly begins at home and hardly otherwise I beseech ye Beloved let us suffer the correction and the instruction of the Law that we may be dead in our affections unto this wicked lawless life and believe in Jesus Christ and become conformable unto his death die with him that we may live with him and lay hold upon the Eternal Life And that loving correction shall make us great Psal 18.35 Repreh This reproves those who deal falsly with the peoples souls humour and please them in their sins flatter them in a sinful life wherein they live without the Law like those in Ezech. 13.18 19 22. Thus Ahab spared Benhadad 1 King 20.35 42. It is no good argument that a Magistrate is good towards God that he is merry chearful and lively This man lived i. e. he was frolick and jovial and merry without the Law NOTES more at large on ROMANS VII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment came sin revived IN these words is contained the estate of the Man after the Law came And that in regard 1. of Sin that revived 2. of the man he died Four things must be explained 1. What Commandment is here meant 2. How the Commandment may be said to come 3. How sin to revive 4. How upon the coming of the Commandment sin revives 1. What Law what Commandment was this the Law of Nature or the written Moral Law Here is now a Controversie there are who restrain this to the written Commandment But if the Law came to some who lived without the Law before there was any written Law then surely it cannot be understood only of the written Law But the Law came to some who lived without the Law before there was any written Law for so Adam lived without a Law when he sinned and to him the Law came and made his sin known so that he was ashamed of it and hid himself Cain lived without the Law and to him the Commandment came and made the burden of his sin known unto him to be greater than he was able to bear Gen. 4.13 Pharaoh lived without the Law and to him the Commandment came and discovered his sin and the righteousness of God so that he confessed That the Lord is just and I and my people are wicked Exod. 9. If therefore unto these and innumerable others who lived without the Law the Commandment came and made their sin known unto them before there was any written Law doubtless these words cannot be understood only of the written Law That when the Commandment came sin revived For the Law of the God of Life which is written in the hearts of men not with ink but with the Spirit of the Living God that comes to every man and tells him what he hath done what he hath left undone it is that which is said here to come it is that which saith inwardly to the man Thou shalt not commit adultery thou shalt do no murder steal covet 't is that which inwardly accuseth the man and saith to him When thou sawest a thief thou consentedst to him and hast been partaker with the adulterers Thou hast let thy mouth speak wickedness and with thy tongue thou hast set forth deceit Thou satest and spakest against thy brother and hast slandered thine own mothers son These things hast thou done and I held my tongue and thou while thou wert alive without the Law thoughtest wickedly that I am such an one as thy self but I will reprove thee and set before thee the things which thou hast done And of men in this estate the Apostle speaks Rom. 2.14 15. But touching this Controversie whether it be the written or unwritten Law it matters not much to us so the Law 2. How may the Commandment be said to come When spiritual things as the Commandment here are said to come we are to understand that they are present and appear to be Thus God and Christ and Faith and the Law are said to come when they appear so the Lord is said to have come to Moses when he appeared unto him Exod. 19. And Christ is said to have come in the flesh 1 Joh. 4.2 when he appeared in the flesh or was made manifest in the flesh 1 Tim. 3. ult Thus 1 Cor. 11.26 as often as ye eat this bread and drink this cup shew ye forth the Lords death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until he come why He is with us alwayes to the end of the world Until he come therefore is until his life appear in us for our receiving of the Sacrament is our profession of conformity unto the Lords death until he come and live in us so 2 Cor. 4.10 Alwayes bearing in our mortal bodies the dying of the Lord Jesus that the life of Jesus may be made manifest or represented so Castel in our body for we which so live are alwayes delivered up unto death for Jesus our true lifes sake that the life of Jesus might be made manifest or represented in our mortal flesh O that every one of us so received this holy Sacrament which is indeed the true end of it Thus also Faith is said to come when it appears to be in us Gal. 3.25 and the reason is spiritual things are said to come when they appear as before So that the Law comes to the man when it is present with him appears to him makes it self known unto him and him known unto himself this explication I conceive may be sufficient 3. But how may Sin be said to revive The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to live not to revive howbeit the ancient reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth revived as we turn it and Origen read the Text
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
it and then some limitation as thus Si fas esset si possibile c. Reason 1. In regard of God he hath generosissimum ingenium nimiam charitatem pecius amplissimum idemque nobilissimum he loves his enemies he hath so large bowels of mercy that he extends them not only to his friends but even to his enemies Is not the world an enemy unto God the wisdom of it is an enemy to God so is the friendship of it so are the lusts of it so that he that loves the world inimicus dei constituitur Yet so God loved the world this sinful world that he gave his only begotten Son c. for God commends his love unto us Rom. 5. that when we were sinners Christ died for us and if when we were enemies we were reconciled unto God by the death of his Son Ephes 2. God who is rich in mercy propter omnimodam Charitatem wherewith he loved us even when we were dead in sins He hath quickened us together with Christ See this in his Administration and Government of the world how he delights to pour out the riches of his goodness even upon his enemies how he loads them with his blessings and favours God is good unto Israel saith holy David yea and so good unto the enemies of Israel and of God himself that it puzzled David and Job and Jeremiah c. Psal 81.15 16. That good Father shewed little love toward his eldest obedient Son but displayed the riches of his love to his younger Son a dissolute young fellow Such yea such is the nature of our God and of this nature St. Paul was partaker 2 Pet. 1. He had the mind of Christ 1 Cor. 2. ult who loved us and gave himself for us an offering and a sacrifice to God Ephes 5.2 Yea that be might redeem us from the curse of the Law he became a curse for us Gal. 3.13 Such a nature was our Apostle partaker of such a follower of God such a lover of his enemies that so he might free them from the Curse he wished himself accursed from God for them 2. Another reason in regard of his Brethren and Kindred according to the flesh they are burdened with sin and now sinking yea sunk under the burden In this case if a man should see an Ass his enemies Ass lying under his burden would he forbear to help him No thou shalt lay off all enmity toward him Thou shalt leave thine own business to help him so the Chald. Paraphras and our Translators in the Margin Exod. 23.5 And how much is a man better than an Ass If thou shalt see therefore thine enemy himself lying under his burden how much more oughtest thou to help him Is there any I believe there are many who well know how heavy a burden sin is it 's a weight an heavy weight that presseth down Hebr. 12.1 This people had now filled up the measure of their fathers wickedness and now a proportionable weight was to be laid upon them O what Charity it were to ease such a burdened people of the heavy weight laid upon them compare Zach. 5. the talent of lead They are now sinking what Charity it were to leap in and save so many Souls from being drowned in destruction and perdition 3. A third reason there is in regard of the Apostle himself he had been a great Persecutor a grievous sinner and therefore it pleased the Lord to honour his Grace so as to make him the most notable pattern of hyperbolical love goodness and mercy This is God's method ex ligno tortuosissimo facere Mercurium to make a most eminent loving Saint of the greatest sinner Mary Magdalen had seven Devils which our Lord cast out and then graced her with his first sight after his resurrection Peter fell foully by a tripple denial whom the Lord raised more gloriously by a threefold confession of love Jesus Christ came to save sinners saith St. Paul quorum ego primus 1 Tim. 1.15 They love most to whom most is forgiven This I conceive is the reason of Paul's exuberancy of love Before I come to make use of this unto our selves I must answer two or three queries briefly 1. Whether any person in Christ may be separated from him yea or no I answer whereas two kinds of branches are in the Tree of Life 1. Some which bear not fruit 2. Others which do bear fruit 1. The former the Father takes away 2. The latter which bear the fruit of Faith and love attain such a rooting in Christ they cannot be plucked away from the living stock Joh. 15.2 Every branch in me that beareth not fruit the Father taketh it away c. These are rooted and grounded in love Eph. 3.17 Rooted and built up in him and established in the faith Col. 2.7 2. Whether may a Saint of God by such hyperbolical love as this is really loose his part in Christ yea or no I answer he cannot the greatest danger of loosing our part in Christ is by loving the world and things of the world by growing cold in love to God and Men not by growing fervent therein and persevering to the utmost denial of our selves 2 Pet. 1.5.8 Revel 2.5 and 3.11 2 Joh. 8. yea this readiness in Moses and Paul out of their intense and fervent love to God and Men to part with their salvation made them so much the surer of it As Abraham had never such assurance to possess his Son Isaac as when he had offered him up to God for then the Lord commanded him touch not the Lad c. 3. But why then did Moses and Paul here so freely offer up their salvation since it could not be taken from them I answer there is nothing more acceptable unto God than that we should out of love to him and men offer that unto him which is the dearest unto us and when we thus evidence our love towards him as Christ hath done his to us then are we most acceptable unto God when we so prodigally lose our souls we save them when we so accurse our selves we most bless our selves when we so cast away eternal life we lay the fastest hold upon it Application general Holy and affectionate wishes for the spiritual and eternal welfare of others are notable convincing arguments to enforce our enemies to believe our love towards them God himself so deals with his people Deut. 5.29 O that there were such an heart in them that they would fear me and keep my Commandments alwayes that it might be well with them and with their children for ever Paul thus endears himself and wins upon all that heard him Act. 26.29 I would that not only thou but all that hear me this day were both almost and altogether such as I am except these bonds all the good he had he wished them nothing of the evil The Jews did hate the person of Paul after his Conversion above all other men witness their laying wait for
the more free to commit sin like the whore in the Proverbs 7.14 Hodie reddidi vota mea therefore I am come forth to meet thee come let us take our fill of love vers 18. The Sacrament even the Holy Sacrament it self will prove to us as an old thing and little worth as it did to Judas who received it and the Devil with it Even the Holy Table it self if we rest in opere operato as they speak barbarously even the Holy Table it self will be made a snare to us and that which should have been for our welfare will prove to us an occasion of falling Seeing therefore Beloved that all outward Ceremonial Services if rested in Are 1. Old things and of little or no value 2. Seeing they are transitory 3. Seeing they unprofitable yea unlawful if rested in 4. Seeing they cannot adequately signifie the things which they were intended to represent 5. Seeing they hinder the very end for which they were intended Yea 6. Seeing our best outward actions our best forms of Godliness prove no better if rested on if any deny the power of it Seeing all these old things must be dissolved and pass away what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of God And according to his Promise looking for new heavens and a new earth wherein dwelleth Righteousness Wherefore Beloved since we look for such things let us be diligent that we may be found of him in peace without spot and blameless Seeing all outward Services are old things and must pass away Let us lay hold on the Kingdom that cannot be shaken Hebr. 12.26 27. and not build upon sandy foundations but on the Rock Christ lay hold on hope have and hold fast Grace and lay hold on eternal life unto which he bring us who hath dearly bought us c. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old things are past away behold all things are become new MOral old things are past away What is here meant in general by old things I dispatch'd before when I shewed that two kinds of old things must pass away 1. Ceremonial old things 2. Moral The Ceremonial old things I then spake of and shewed Reasons why they ought to pass away from us It Remains that I now speak of the second kind of old things which I call Moral and they are no other than our old sins Vetera sunt veteris hominis vitia saith Anselm Old things are the vices and sins of the old man The old corrupt understanding the old perverse will the old inordinate affections the old sinful life and conversation which because they spread themselves over the whole Man and are of equal extent with him and no other than the Old Adam the Scripture calls them the Old Man And therefore with some resemblance to a man we may consider these old things 1. Sin hath a body Rom. 6.6 if we anatomize that body you shall find 2. Parts of the body the earthly members Col. 3.5 fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 3. It hath a reprobate mind Rom. 1.28 4. It hath a Spirit the Spirit of Errour 1 Joh. 4.6 5. The old man hath works Col. 3.9 Ye have put off the old man with his deeds And these works are either 1. Inward as spiritual wickedness in heavenly things Ephes 6.12 And from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness All these evil things come from within and defile the man Mar. 7.21 2. The old man hath other works which are outward The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revilings and such like Gal. 5.19 20 21. These are the old mans parts and his works But is he naked yes naked to his shame and therefore he gets fig-leaves to cover his nakedness what other cloaths he hath is a garment spotted with the flesh Jude v. 23. yea the old man himself is a garment Eph. 4.22 That ye put off concerning the former conversation the old man So that though we name no more here are old things enough to pass away the Lord be merciful unto us and grant they may all pass away from us But what 's meant by their passing away I told you before that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render such words in the Hebrew as signifie a change of things 1. Now whereas there are many kinds of changes this is the ultimate and final change the last change of all 1. Destruction That the body of sin may be destroyed Rom. 6.6 2. Crucifixion They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 3. Mortification and killing Mortifie your members that are upon the earth Col. 3.5 If you by the spirit shall mortifie the deeds of the flesh ye shall live Rom. 8.13 And this is the change understood here by the passing away of old things a blessed change the Lord vouchsafe it unto us all 2. The word notes the change or passing away of a kingdom whereas therefore sin had usurped a tyranny over us and reigned unto death Rom. 5.21 When sin is deposed from the dominion and power that it reign no more in our mortal body that we should obey it in the lusts thereof When the kingdom of sin is abolished and destroyed out of the Soul and Gods kingdom come that 's the passing away of sins kingdom O blessed change when sin 's dethroned and deposed and Gods kingdom come 3. The word notes the changing the Law of the kingdom Whereas therefore the Law of God is destroyed O Lord it is time for thee to lay to thine hand for they have destroyed thy Law saith the Psalmist and when iniquity so far prevails with men that they imagine mischief as a Law then the Law of sin is in force and bears sway in our members but that Law is annulled abrogated and passeth away when the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 O blessed change when the thraldom and servitude under the Law of the members passeth away and is exchanged for the law of the spirit of life the law of liberty the glorious liberty of the sons of God The Reasons why these Moral old things must pass away are considerable 1. In regard of the old things themselves 2. In regard of the new Creature 3. In regard of God the ancient of dayes 1. As for the Moral things themselves they are of a passing and a transitory nature 1 Joh. 2.17 The world passeth away if the world passeth away then all those things which are in the world must pass away with it they are the
there are which have nothing to shew for themselves but age because they have been so time out of mind But those who retain these old customs consider not that Christ hath redeemed us from our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our vain conversation received by tradition from our fathers 1 Pet. 1.18 But much more are they to blame who have no other warrant for their Religion than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradition from their fathers who take their Faith upon trust their fathers did so before them They worshipped Images therefore so will they do We condemn the Papists for this and very justly too yet let us examine our own hearts whether many of us have any more solid foundation for our Religion than our Education and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in regard of old ill principles and customs the Scripure speaks otherwise Ezech. 20.18 19 20. Walk ye not in the statutes of your fathers neither observe their judgements Zach. 1.4 5. Be you not as your fathers your fathers where are they But to come to an use of Consolation Alas may some man say I desire to put off the old man but he lies heavy upon me A weight that presseth down sin that easily besets me A burden too heavy for me to bear Alas who shall deliver me from the body of this death Alas poor soul who shall deliver thee The grace of God through Jesus Christ So 't is in the Vulgar Latin Rom. 7. ult But I have lien long under this burden prayed long and often to be eased of it Alas poor soul It seems thou hast been accustomed to it and then indeed 't is a burden very troublesome and a weight very hardly cast off Mark 9.14 29. But comfort thy self 't is but the old things whereunto we are accustomed and they do not suddenly pass away The old man dies not a sudden death He must be crucified and that 's a lingering death But if thou dye daily if thou bear about in thy body the dying of the Lord Jesus the old man will pine away and dye Heb. 8.13 And the life of Jesus will appear in thy mortal flesh But I have endeavoured long to mortifie them and they seem old and passing away yet indeed they are still in me like the Gibeonites that pretended they came from far shewed all they had old and vanishing away Deal with these as Josuah did with Gibeonites makes them servants to draw water Make them serviceable to draw tears of contrition from thee yet so that the servant abideth not always in the house for surely iniquity shall have an end and thine expectation shall not fail I shall conclude all with a brief Exhortation that we should let these old things pass way The Motives may be very many I shall name but a few of many There are three things which generally move all men to embrace and love what they do love either the honestum or the utile or the jucundum These old things have not one of these three conditions in them For 1. What beauty or comeliness is there in an old Garment yet such are these old things Ephes 4. Nay what dishonour is it unto the Master whom we would be thought to serve Is this old rotten moth-eaten garment his Livery No his Livery is Charity Servants are known by their Liveries to what Masters they belong By this shall all men know that ye are my disciples if ye love one another Joh. 13. Love is a large garment it covers a multitude of sins 'T is an upper garment above all these things put on Love Col. 3. The old hatred is the Philistins garment Ezech. 25.15 There 's no comliness no beauty no honour unto God in these old things 2. No nor profit unto men that old Serpent hath his name Belial from unprofitableness These old things are unprofitable and vain and be it granted that some profit were in them yet they will not profit in the latter end The Apostle dares appeal to any that hath made tryal of them what profit had ye c. 3. No nor is there pleasure in them or if there be it is exceeding short it was Moses's consideration The pleasures of sin for a season Heb. 11. And it must needs be short for the world it self passeth away and therefore must all the pleasures and lusts of it But be it granted that the world should continue if our life continue not with it to what purpose is the world with all the lusts of it unto us As he said in the Emblem when he was now drowning after a storm when the Sun shined Quid tu si peream What good doest thou to me if I must perish And what doth all the Sun-shine of the world profit us if we have not life to enjoy it And what is your life what is that foundation upon which all that structure of honours pleasures and profits and hopes of all these is reared What is that upon which we build all our negotiation all our trading all our bartering all our buying and selling all our carking and caring all our provision for our childrens children to the third and fourth generation is' t not our life Go too now ye that say to day or to moroow we will go into such a city and continue there a year and buy and sell and get gain whereas ye know not what shall be on the morrow for what is your life 'T is a vapour or the breathing of a man So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack word there signifieth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which man's life is compared Psal 144. an emptiness a vanity a nothing at all such a vapour such a breath such a nothing is our life and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it appears it doth but appear it is not said to be and how long appears it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little while and then it vanisheth away as if it did but appear that it might disappear that it might vanish away A goodly thing to swear by as some use to do As I live which is properly the Oath of God Now if our natural life be such a vapour such a breath such an emptiness such a nothing upon which depends the whole fruition of all our lusts of all moral old things Let us give them fair passage let them pass away from us lest we pass away from them More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore if a man be in Christ he is a new creature THese words according to their divers reading in the Text and Margin may be diversly considered 1. As a Doctrine as here is expressed in the Text. 2. As an Use as in the Margin whosoever is in Christ let him be a new creature 1. He is a Creature A Creature is so called from the reference it hath to God the Creator which is either 1. Largely Or 2. Strictly taken 1. Largely so the World the Heavens and the
Graces live and grow in us Does there not rather grow up instead of these anger wrath malice hatred envy pride covetousness ambition and such like briars and thorns and ill weeds which are not of our heavenly fathers planting Nay may it not be feared it may be said of some here which the Lord saith to his Prophet Ezechiel This people cometh and sits before thee as my people and they hear thy words the words of Christ patience but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness Ezech. 33.31 'T is in their Shop in their Counting house in their Ware-house or perhaps at Sea Or may not that be feared which befel our Saviour while he was discoursing of his passion and who should betray him his Auditors reasoned among themselves who should be the greatest O Beloved are these the fruits of Christ's sufferings Is this the travel of his soul Is this to be dead to be crucified with Christ Is this to take up the cross daily and to follow him Nay is it not rather to tread under foot the Son of God Is it not rather to crucifie the Son of God afresh and put him to an open shame for the earth that drinks in the rain and brings forth such thorns and briars as these are is rejected and nigh unto a curse whose end is to be burned But Beloved we are perswaded better things of you and such as accompany salvation though we thus speak I hope we rather in humility obedience and self-denyal take up our cross daily and follow Christ our Lord down this lowest step of his humiliation Which that we may the better do let us count it all joy when we fall into manifold temptations as knowing that the tryal of our faith worketh patience and if patience have her perfect work we shall be perfect and entire wanting nothing For this end let us hearken to the word of Christ's patience that Word of Power which wind and sea obey which breaks all waves and billows of temptation Scriptum est silenced the Devil himself That word of the kingdom according to which if we suffer with him we shall reign with him 1 Cor. 1.24 Let us build upon this Word as upon a Rock and neither winds of lying spirits or false doctrines nor flouds of temptation shall ever be able to move us Let us bind our sacrifice our daily sacrifice with cords of holy purposes and strong settled resolutions unto the horns of the Altar unto the strength of Christ's Patience And let us now my Brethren take the Prophets and Apostles and all the holy men of God for an example of suffering affliction and patience and let us be followers of them who through faith and patience obtained the promises Ye have heard not only of the faith but also of the patience of faithful Abraham that after he had patiently endured he obtained the promises Ye have heard of the patience of Moses that he esteemed the reproach of Christ greater riches than the treasures of Egypt Ye have heard of the patience of Job and seen the end or reward of the Lord. Ye have heard of the patience of Peter that he was a witness of the suffering of Christ and of the glory to be reveiled Ye have heard of the patience of St. Paul that he undervalued all things for the knowledge of Christ crucified for which he had suffered the loss of all things that he might know the fellowship of Christ's suffering and be made conformable unto his death Ye have heard of the patience of other Saints of God for the same afflictions saith St. Peter are accomplished in all our brethren that are in the world for they have all passed through the narrow way they have all entred into life through this strait gate they have all endured this fiery tryal they have all suffered these pangs of death they have all born the Cross and been crucified with Christ We have now heard of the humility obedience and patience of Jesus Christ who humbled himself and became obedient unto the death even the death of the cross We account them happy that have suffered saith St. James so 't is in the Greek the Latin and old English unhappy we if we do not suffer with them Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the cross despised the shame and is set down at the right-hand of God Heb. 12.1 and 2. For consider him who endured such contradiction of sinners against himself lest ye be weary and faint in your mind In all our afflictions he is afflicted and in that he hath suffered being tempted he is able to succour us also that are tempted And let us pray as those have done who have been crucified with him Lord remember us now thou art come into thy Kingdom O Lord we beseech thee deliver our souls By the mystery of thy holy Incarnation by thy holy Nativity and Circumcision by thy Baptism Fasting and Temptation by thine Agony and Bloody sweat by thy Cross and Passion by thy precious Death and Burial good Lord deliver us Now the Lord direct your hearts into the Love of God and the patience of Jesus Christ and the God of patience and all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever Amen NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you THe words present us with the end of our meeting The humbling of our selves to seek God for the blessing of peace upon the Treaty to be had between the King and Parliament The God of peace shall be with you As also they discover unto us the only expedient the means only available to invite the God of peace to be present umpire all differences and vouchsafe his blessing of peace unto the Treaty Whatsover things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things Those things which ye have both learned and heard and
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
raise us up by Jesus 2 Cor. 4.14 Thus he taught the Ephesians and us That God hath quickned us together with Christ and raised us up together Ephes 2.6 And to the same purpose many like places may be observed contrary to the custom of some Postillers nay some of the Fathers who spin and weave out dry and tedious discourses only by way of historical narration touching our Saviours actions They tell us long stories of Christs birth all the circumstances of it Christ's Sufferings his Crucifixion his Death his Resurrection c. all which are as plain as they can make them in the express Word of God known and believed of all even of enemies even of the Devils saith St. James Mean time they neglect that which is the end and chief scope of all these our imitation or following of Christ our conformity unto Christ in all these as in this Article of the Resurrection sometimes they bitterly inveigh against Pontius Pilate the Priests Scribes and Pharisees for consulting how to keep Christ in his Grave Sometimes they deride or mock the poor Soldiers who were hired to keep him in his Grave Sometimes they chide Thomas for not believing to what purpose As if the Resurrection were bounded only within Christ's person and no way concerned his Mystical Body and us Christians or if it concerns us yet only so far as to believe it or as if to know the History of Christs Resurrection without the experimental knowledge of the power of it in our selves that we also might attain unto the Resurrection from the dead were enough to save us Or as if the Power of Christ's Resurrection furnished us rather with a cloak to cover our sins than with strength and ability to arise from sin O how different is St. Paul's way of handling Christ's actions and accordingly let us rectifie our Meditations 1. By his Birth that Christ may be formed in us Gal. 4 19. 2. His sufferings if we suffer with him we shall reign with him 3. His Crucifying I am crucified with Christ they that are Christ's have crucified the flesh with the affections and lusts Gal. His Death If we dye with him we shall live with him Tim. 4. His Resurrection in the Text if ye be risen with Christ Observ 3. It is possible then to arise from sin This Doctrine the world cannot away withall Observ 4. Wicked men's unexcusableness while they continue in their sins Repreh It reproves those who are faln and will not rise again but lye dead yea buried in sin with the heavy grave of custom upon them and have lain longer than Lazarus in his grave stinking in their noisome sins yea and glad of this their spiritual death as the Saints are of their Resurrection like those whom Job speaks of Job 3.22 who rejoyce when they find the grave A bird may delight her self in her cage God hath not given her the understanding of a man A Prisoner 't is possible may live contented in his prison and sing in the stocks Paul and Silas did so and there was good reason for it The word of God was not bound though they were But these are such fools and mad men that though they know neither the power of Christ's death nor of his Resurrection nor desire to know it though they be dead in trespasses and sins though the dungeon of Hell gape for them and Satan at their right hand stands ready to receive and torment them yet so lamentable is the case of these men fruuntur iratis diis they are content with that deplorable condition like him who was possessed with the Legion of Devils and contentedly dwelt among the tombs Marc. 5.3 But these have their Resurrections too Such as they are though not with Christ who rise up early and eat the bread of carefulness who ambitiously mount up as high as Lucifer they will be like the highest These who rise up early to follow strong drink and continue until night till the wine enflame them Those who sit down to eat and to drink and rise up to play But as for that better Resurrection as the Apostle speaks that Resurrection with Christ they look not after it They regard not the work of the Lord in them nor the operation of his hands Esay 5.11 12. All these indeed are Resurrections but not with Christ not Resurrections from the death of Sin to the life of Righteousness No no these are Resurrections unto condemnation Joh. 5.29 Consol To the true Colossians those who are punished and humbled under the mighty hand of God who sit in darkness c. Exhort Let us be exhorted to rise with the Colossians as they arose with Christ the Motives might be very many 1. The terminus à quo from which we must arise 'T is sleep Awake and arise thou that sleepest But if he sleep he shall do well O but it 's a dead sleep a sleep in death if that be not enough to rouse us out of it Then know that while thou art under this death God is not thy God He is not the God of the dead but of the living and thou most unlike to him He a living God the God of life thou a dead carcase stinking in thy grave of sin as noysome unto him as a carcase is to us loathed and abhorred by its own friends and such art thou to God He is not the God of the dead This is the unregenerate estate the state of infidelity the kingdom of darkness the shadow of death 2. As for the teminus ad quem to which we must arise 'T is life And is not this enough wilt thou know what life It is the Life of the holy and blessed God himself Eph. 4.18 What else but to be like unto God himself Eph. 5.1 What else but to be partakers of the divine nature 2 Pet. 1. What else but to obtain the Crown of Righteousness Jam. 1.12 A state of glory a glory to be reveiled in us Rom. 8.18 19. O glorious estate But there are so many false christs arisen in the world as our Saviour foretold and false christians with them that it 's a very difficult thing to discern who are truly risen with the true Christ These signs I conceive infallible whereby a man may approve his Resurrection both to God and Man 1. To God as Job did Thou knowest saith he that I am not wicked His friends accused him as an hypocrite he appeals to God So did David Examine me O Lord and know my heart try me O Lord examine my thoughts see if there be any way of wickedness in me and lead me in thy way everlasting Can we thus approve our Resurrection unto God for if there be among us envy pride covetousness wrath gluttony luxury sloathfulness c. Surely we are not yet risen with Christ how many outward shews of Religion soever we have to cover him All these outward shews and pretences are but a mantle of Pharisaical hypocrisie 2. Wouldest
but unto him who dyed and rose again 2 Cor. 5.14 15. Unto all these let us add Prayer Doubt They who are raised from the dead they live as being raised with Christ to the Life of God But if the Colossians were so raised to life how are they said to be dead as the Apostle expresly saith vers 3. ye are dead Answ This Resurrection to the Life of God supposeth a death unto sin to the world to the flesh yea they who are so raised to life are dead unto themselves and their former life They are not the same they were before The drunkard is dead when the sober man is raised to life The envious man is dead when the loving and good man is raised to life The proud man is dead when the humble is raised to life c. Thus secure Nineveh was destroyed when penitent and believing Nineveh was raised and so the Prophesie of Jonah was fulfilled though accounting a day for a year it was fulfilled forty years after 2. But if the Colossians were thus dead unto sin how then are they exhorted to mortifie their members upon the earth Mortuus non potest morti Respon 1. They are dead who profess themselves dead and profess the mortification of all sin This answer is the ground of a great deal of hypocrisie We have professed long enough it 's high time now to practice Respon 2. The Colossians then were dead inchoatè by inchoation sin had received the deadly wound in them And by Faith in the operative power of God they were raised from the dead and by the same faith the Apostle exhorts them to mortifie the remains of sin in them the motions and inclinations Observ Take notice hence of ungodly mens unexcusableness while they continue in their sins There is a mighty power imparted unto all men by the Resurrection of the Lord Jesus Christ Act. 17.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given faith unto all men in that he hath raised Christ from the dead This he shews plainly Act. 26.23 where he saith that the summ of his preaching was that Christ should suffer and that he first should declare light unto the people by the Resurrection of the dead so that if they should yet sit in darkness and in the shadow of death they should sin against the light Thus the Lord Jesus the second Adam brings a remedy proportionable to that malady which the first Adam brought upon his Children For as in Adam all dye so in Christ shall all be made alive He arose for our justification Rom. 4. Thus the Lord calls upon the four winds Ezech. 37.9 and makes promises unto his people that he will raise them from their graves i. e. from the graves of their own sins which every one hath digg'd according to St. Jerome and others of the ancient Fathers Consol Here is great consolation to the people of God who sit in darkness and the shadow of death Unto such an one the Prophet speaks Esay 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God He who so trusts in him shall not be confounded The same Prophet speaks to such a soul Esay 60.1 Arise be enlightned for the light is come and the glory of the Lord is risen upon thee c. If thou be dead and buried with the Lord thou mayst be confident of thy Resurrection with him to light and life So that what the Prophet David saith and St. Peter applyeth unto the Lord Jesus may be understood also of his Body and the Members of it Psal 16.9 My flesh shall rest in hope for thou wilt not leave my soul in hell Act. 2.26 27 31. This was figured by Jair a Judge of Israel who was buried in Camon Judge 10.5 Jair is Illumination and Light which cannot long be hid He is said to be buried in Camon id est the Resurrection That Light which enlightens every man coming into this world And the Prophet prayeth that he would cause the same Light to enlighten us Psal 67. Cause the Light of his countenance to shine upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would that every one of us should be Jairs as the Lord the true Jair also would Let your Light so shine before men c. Matth. 5.16 What a world of men at this day sit down in the darkness of errors and sins The Lord is raised to be a Jair and he will raise up many to be Jairs unto them but this is not done with sitting or lying still 't is true we are dead but the dead shall hear the voice of the Son of God we are as stones but the Apostle calls us living stones The prize we contend for is of the highest value and worth the exercise of the greatest strength I do not believe that Joshuah describing the Holy Land and the inheritances of the several Tribes intended to act a Cosmographer or Chronographer like Ptolomy or Strabo but that under the figure of that Land he meant the Land of Holiness and under these several portions of the Tribes he intended that inheritance described by St. Peter 1 Pet. 1. when we are risen from the dead Nor do I doubt but Joshuah describing the Tribe of Nepthali Josh 19.33 and the bounds of it he thereby may teach us to be like unto Nephtali Wrestlers for that inheritance as Nephtali's name signifieth Gen. 30.8 We wrestle not with flesh and blood but with principalities and powers the Rulers of the darkness of this world Eph. 6. The border of Nephtali began at Heleph i. e. changing he who wrestles must shift and change his motions and by his wrestling he gets strength that 's Elon in Zaanaim in motionibus dormientis in the motions of one asleep for when the drowsie soul hears the voice Awake thou that sleepest c. When the Lord so turns our captivity under sin and death we are like those that dream Psal 126.1 We are then so full of joy that we doubt whether it be true or not as St. Peter Acts 12.5 It 's like life from the dead Rom. 11. But because this estate is subject to manly temptations 1 Cor. 10.13 That 's Adam Esay 62.2 This blessed estate is followed with cursing and evil speaking from the world but these curse where the Lord curseth not Numb 23.8 yea where he blesseth both these are signified by Neub when the Lord gives us a new name That we become his building 1 Cor. 4. Acts 20.18 From Jabneel he comes to Lakum i. e. to the Resurrection Such a Wrestler was St. Paul Phil. 3.14 I press toward the mark for the price of the high calling c. And what was that price Verse 10 11. That I may know him and the power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his death if by any
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Incurvation and Depression being bowed down toward the earth vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
Jerem. 10. He hath made the earth by his power and 29.5 I have made the earth by my power and outstretched arm i. e. by Christ the Arm of the Lord Esay 53. The Reason why God made the worlds by his Son may appear from the consideration of that eternal Idea and principle in himself sufficient for the production of many worlds for as the Idea or pattern of an house in the Builder as also his skill and power is sufficient for the building of many houses And the reason is the same of all Artisans and handicrafts men who all work from an inward form and principle of operation Even so the Idea of the world and the principle of wisdom and power in God the great Architect and Builder of the worlds is sufficient without diminution for the Creation of many yea infinite worlds This work the Lord produceth not out of any indigency or want but for the manifestation and communication of his goodness without any diminution of goodness in himself As there are more worlds so are there also more Creators of these worlds for howsoever it be true That to us there is but one God as St. Paul speaks and that one God hath made all Malac. 2.10 Yet because in that one God there are many persons to every one of them the work of creation is ascribed 1. To the Father Ephes 3.9 He created all things 2. To the Son Col. 1.16 All things are created by him and for him And Heb. 1.8 The Lord in the beginning hath laid the foundation of the earth and the heavens are the work of thine hands 3. To the holy Spirit Gen. 1.2 Which moved upon the waters Psal 33.6 All the host of them by the breath of his mouth Psal 104 30. Thou sendest forth thy Spirit and they are created Job 26.13 By his Spirit he hath garnished the heavens And 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life This is an Article of the Christian Faith Heb. 11.3 So that it 's no opinion taken up by men no private tenent viz. The eternity of the Son of God as he is confessed to be before all worlds Prov. 8.26 Before the mountains were settled was I brought forth If God have made the worlds by his Son then his work is perfect and good An Artisau though never so perfect and cunning in his profession yet he may bungle and not make a perfect work The best Musician may flur a Note and sing out of Tune The best Physician may delay his cure or kill his patient instead of healing him Why because they act not according to the principles of their Arts. But the great Artichitect made the worlds by his Son i. e. by his Wisdom And therefore his work may be passing good So Moses speaks of it Deut. 32.4 He is a rock his work is perfect It was his sentence upon his review of the whole work of Creation that it was all very good He made the world very good how comes it to pass that now it is very ill It is disputed by Divines whether the outward and greater worlds be impaired any whit yea or no. But all men agree that the inward and little worlds are degenerate from what they were even the Philosopher himself in his Ethicks gathers very probably from the perversness that he observed in the manners of men that mans nature was sometime otherwise than he then found it to be But the Scripture and our own experience evidently proves it that Gods and Christs worlds are extremly ruined in us And that the foundations of the earth are out of course The world hath entertained a new Prince Joh. 12.31 And he hath a people too a world that hates Gods world of new Creatures Joh. 15.19 A world which the Creator of it reproves and convinceth of sin And because Righteousness and judgement have good names in the world The prince of the world who can turn himself into an Angel of light He hath erected a righteousness and a judgement to oppose God the Creators Righteousness and Judgement which the Spirit of God reproves Joh. 16.8 A great deal of false wisdom came into the world A wisdom so foolish that the world by that wisdom knows not God 1 Cor. 1.21 And the Creators wisdom is accounted folly and his strength weakness and the honour of his new creatures baseness vers 27.28 Yea his principal New Creatures are become the off-scouring of all things 1 Cor. 4.13 Insomuch as he who will become wise in this world must become a fool that he may be wise In a word Gods World wherein Righteousness at first dwelt is now become a world of iniquity Thou madest all O Lord very good thou sowedst good seeds in thy field whence then hath it tares Thou didst create good seeds of righteousness and holiness in the field of mans heart The field is the world Matth. 13. the world which God set in mans heart Eccles 3.11 And whence then hath it the tares the seeds of errour Whence the Lord answers The enemy hath done this for God made man to be immortal but death came in through the envy of the Devil Wisdom 2.24 O that 's well then we are not in fault No Though the enemy hath done this yet he hath done this by man By one man sin entred into the world Rom. 5.12 Insomuch that the pollutions of the world as the Apostle calls them are rather our calamities than our sins Such as we can rather bewail than help This defilement of the world it 's the corruption of nature c. O Beloved let us not I beseech you so foully deceive our selves in a matter of the greatest moment let us not lay the blame upon Satan and upon Adam or any other but our selves that the world is polluted and Gods workmanship depraved and we made unworthy to obtain Gods world That which seems to be imputed to one only The Wise man attributes to all Eccles 7. ult God made man upright but they have found out many inventions So that though the Devil hath done this yet ungodly men by their works and words call destruction unto them Though the enemy hath sown his seed yet ungodly men are his seeds men yea all of us have sown our seeds of sin The young man sows his wild oats in excess and riot The old worldlings set their thorny cares of covetousness and so of the rest So that though the enemy hath done this yet we our selves are enemies also in our minds by wicked works Col. 1.21 Besides though it be very true that by one man sin entred into the world yet as true it is that if through the offence of one many be dead much more the Grace of God and the gift of Grace by one man Jesus Christ hath abounded unto many and not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free
as we shall see more anon 4. Yesterday signifieth either properly the day before this day 1 Sam. 20.27 Neither yesterday nor to day or a while since 2 Sam. 15.20 Thou camest but yesterday And of the latter of these some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yesterday understood affirming confidently that one of these ways it is used in Scripture and no otherwise and so they restrain the phrase Christ is yesterday that is the time say they of his incarnation whereas the Apostle according to the judgment of the Ancients is to be understood to speak of all time past but they say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never so used to signifie of old but of late time No Look then I beseech ye into Esay 30.33 Tophet is ordained of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old ab olim Vatablus so ye read it in the Margin from yesterday where by Tophet Hell is to be understood which is said to be made of old i. e. from the first creation the Jews say it was made the second day after the fall of Angels and that 's an old yesterday But with God a thousand years are as yesterday Yesterday signifieth the eternity of the Divine nature in Christ To day the newness of his incarnation So Cyril de fide ad Reg. Yesterday belongs to the eternal generation of Christ To day belongs to his being made flesh Arnob. lib. 5. de fide cap. 2. Christus est heri i. e. fuit ab aeterno Est hodie i. e. tempore presenti Est in secula i. e. omni tempore futuro The same which S. John saith Revel 1.8 I am Α and Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that Jesus Christ was yesterday the same ab aeterno from eternity all time past it is evident by many names witnessing the eternity of his Divine nature as where he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Joh. 1. a very usual expression in the Chaldee Paraphrast character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He hath many names given to him in time the very first word in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning is understood by the Ancients to be meant of Christ and there is good reason for it for so he is called expresly Col. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the creation of God and Revel 3.14 the beginning of the creature and God is thus said to have made all things by him Joh. 1.3 Heb. 1.2 Col. 1.16 So the Lord himself saith of himself Psal 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. in capite libri in the beginning of the book it is written of me Hebr. 10.7 Therefore Joh. 8.25 The same that I said unto you from the beginning Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. L. They ask him who art thou Jesus saith unto them Principium quod loquor vobis I am the beginning Arias Montanus id quod à principio vobis loquor id sum what is that the Way the Truth the Life the Light the Salvation The Reason why Christ is the same yesterday may be considered 1. In regard of God his Mercy and his Justice 1. His Mercy is everlasting according to which he would not that Man fallen Man should want a Jesus from the beginning a Saviour who might save him from his sins 2. In regard of his Justice according to which he would not that he should be wanting who should break the Serpent's head 3. In regard of his Power 2. In regard of Man miserable Man fallen and separated from his God unto whom it was impossible he should ever be restored without a Mediatour 3. In regard of Christ God-Man who is the Mercy of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness and the Power of God whereby the Serpents head is broken Object But it should seem that he is not the same yesterday for Matt. 13 16 17. Many Prophets and righteous men St. Luke 10. adds Kings have desired to see the things c. It seems therefore there was aliquid novi in the incarnation of our Lord. This proves not any novelty of Truth but a more clear manifestation of it to day than yesterday Nor speaks our Lord here of the outward eyes or ears but of both inward and of the mind otherwise even the enemies of Jesus Christ saw and heard what he said and did Hebr. 11.13 These all died in the Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them 1 Pet. 1.10 11. Of which salvation the Prophets have enquired and searched diligently c. Jesus Christ then was the same but the manner and degree of seeing and knowing him was not the same they saw the same Jesus Christ but as through a glass darkly tanquam in aenigmate not face to face yet our Lord saith not That all the Prophets and Righteous men desired to see the things that they saw and did not for he himself saith expresly of Abraham Joh. 8.56 That he rejoyced to see his day and he saw it and was glad Observ 1. Since here the Saviour of the world hath a mixture of Names the first from an Hebrew Original the latter from a Greek we may observe that he is the Common Saviour of both Jews and Gentiles This was more clearly signified at his death by the Title on his Cross written in Hebrew Greek and Latin JESVS OF NAZARETH THE KING OF THE JEWS That being lifted up he might draw All Men unto Him Jews and Greeks and Romans Observ 2. Christian Religion is no new upstart Religion or lately come into the world 1. Christ's Incarnation and Birth was seen in Isaac Sarah thy Wife shall bear thee a Son indeed and thou shalt call his name Isaac and I will establish my Covenant with him for an everlasting Covenant and with his Seed after him Gen. 17.19 and 22.17 2. His sufferings and death are very frequent throughout the Old Testament figured in Abel in Joseph in David for what was done to these was done to Christ in the wisdom righteousness and holiness of God in the spirit even from the beginning He was the Lamb slain from the beginning of the world and figured in the daily sacrifice of a Lamb. It is he of whom the Prophets have spoken The breath of our nostrils the anointed of the Lord was taken in their pit Lam. 4.20 The breath of our nostrils our life is Christ the anointed of the Lord or the Lord the anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed Jehovah taken in their pits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peccatis nostris Isai 49.7 whom man despiseth whom the Nation abhorreth Isai 53. Zach. 12.10 11. They shall look upon me whom they have pierced and they shall mourn for him they have pierced both the Father and the Son hated both me and my Father Christ's Resurrection figured in Joseph brought out of prison to be Lord of Aegypt in
1 Cor. 7.31 is the fashion of this world passed away If thou be governed by the same Law if thou be the same Man that ever thou wast how hast thou overcome and vanquished the world 4. I shall name only one sign more and that 's a mark of Christs Soldier One principal thing required in a Roman Soldier was stigma the Emperours mark such a mark had the old Soldier of Jesus Christ I bear in my body the marks of the Lord Jesus Gal. 6.17 Enumerat miles vulnera where be thy wounds and scars what hast thou suffered for Christ dost thou bear about in thy body the dying of the Lord Jesus 2 Cor. 4.10 there 's his mark hast thou that to shew Thou undertookest the last Sacrament-day that thou would'st shew forth the Lords death what sin hast thou since mortified Death is the last enemy There 's yet another mark by which the Soldier of Christ is known by this shall all men know that ye are my Disciples if ye love one another have we this mark upon us do we love one another as Christians for Christ's sake art thou not the same man are not thine enemies alive and mighty as David speaks and how then hast thou overcome them O the gross self-deceit of many deluded souls they fancy themselves born of God yet their works declare them the children of the Devil the world hath overcome them they are slaves and vassals to it yet they imagine that they have overcome the world Means 1. Indirect remove things positively hurtful or unprofitable for a soldier of Jesus Christ 2. Direct Both the first are understood by the Apostle 2 Tim. 2.4 The first is that evil in the midst of thee that which hindered Joshuah from the conquest of Ai Josh 7.13 The Apostle was extremely well seen in the Roman Civil Laws whereby the Roman Empire was then governed That speech is almost in so many words extant in the Civil Law touching the Militia Vilia nec debet curare negotia Miles These are the intanglements of the world which howsoever in themselves not unlawful yet burdensom and cumbersom to a soldier of Jesus Christ like Saul's Armour they will not fit David when he grapples with the Philistin They who wrastled of old wrastled naked whence the place and exercise was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their adversary might take no hold of them In figure of this our Lord was crucified naked and when he was to contend with our greatest enemy the Prince of this world saith he Joh. 14.30 he cometh and hath nothing in me O that it were as well with us the Prince of this world comes but hath he nothing in us hath he nothing to lay hold on is there no envy no pride c. 't is his own if thou part not with it he 'l lay hold of it and thee too 2. Direct and positive means are the whole armour of God Ephes 6.11 17. that in the Text is the shield of faith whereby we are able to quench all the fiery darts of the wicked Add to this faith virtue Add to this faith and strengthen it by experience as David did being now to fight with the Philistin 1 Sam. 17.37 The Lord that deliverd me out of the paw of the lion and out of the paw of the bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to strengthen their Faith God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2 Cor. 1.10 I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom to whom be Glory for ever and ever Amen 2 Tim. 4.17 18 2. Add to this shield of faith the sword of the spirit which is the Word of God by this weapon our Lord overcame the Devil Matth. 4. Be cunning at this weapon be practising it as the Prophet David did day and night Psal 1. Now the Apostle having fitted the armour of God and all the parts of it Ephes 6.13 14 15 16 17. to the several parts of the soul there was none left for prayer The Reason that is common to all and that which joyns the harness together vers 18. The prayer of faith praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication and with all earnestness Thus did the Captain of our Salvation Luk. 22.44 being in an agony fight or contention with the enemy he prayed the more earnestly till he sweat great drops of blood c. Even so must we pray earnestly in the contention then 's the danger then young soldiers commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast away their shield of faith But be thou strong saith the old soldier to his Son Timothy Be thou strong in the Grace which is in Christ Jesus and endure hardness as a good soldier of Jesus Christ cast not away thy confidence cast not away thy shield of faith 't is the victory that overcomes the world Repreh Who glory in what Christ hath done c. yet Antichrist works in them it 's good to learn and hear what the works of Christ have been in the dayes of his flesh and what his works have been and are in the dayes of his spirit but how much better and more comfortable are his works when we find him in our hearts subduing our iniquities binding the strong man c Consol Let not the least and weakest child of God and soldier of Jesus Christ despair or grow faint-hearted or pretend inability therefore no superiour degree of Gods children being doubted of it 's a general truth That all that 's born of God overcomes the world But how is it possible for me to overcome the world This conceit of impossibility O how it blunts all endeavours and weakens faith See Notes on Coloss 3.1 They could not enter in because of unbelief Whence it followeth 1. That the world is an enemy 2. But enmity may be smothered and concealed and no danger so it break not out into open hostility the enmity of the world is not such it 's a troublesome importunate and implacable enemy such as exerciseth it's emnity in fighting and troubling us 3. But an enemy cannot properly be said to fight unless it be fought withal Therefore thirdy the world is an enemy which those who are born of God must resist and fight withal 4. And because they who fight with the world are born of God the issue of their fight is prevaling 5. The wonderful power that is imparted by Christ unto the regenerate man who is born of God he fights with the world and prevails Michael with his Angels c. 6. A sixth that faith so much commended in Scripture is a powerful Faith yea beyond all measure powerful such as rests upon omnipotency St. Paul calls it 〈◊〉 〈◊〉
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
of the cup and platter he bears God's Name in a vessel outwardly clean The Prophane is a Leper unclean God is not in all his thoughts his wayes are alwayes grievous What a vain and foolish comfort therefore is that wherewith some prophane men salve themselves They are none of them that make shewes of Religion and thereupon would perswade men that they bear God's Name in their minds and hearts What a vain perswasion is this Hath not Religion an outward Form as well as an inward and must there not be confession of Christ with the mouth as well as belief with the heart if there be God in the heart he will be seen in the outward life the Light cannot be hid They had the Name of God written in their foreheads Rev. 14.1 None but ignorant men will believe that God's Name is born in the Soul when they see the Devils name carried in the Life What name canst thou bear in thy heart when thy outward life is naught Whatsoever comes out of the sack was in the sack ex abundantia cordis out of the abundance of the heart the mouth speaketh When in thy forehead is the name of Blasphemy Rev. 18. Lasciva est nobis pagina vita proba was a false speech Thus Satan deludes the Hypocrite and Prophane person The Hypocrite thinks well of himself and that he is right and bears Gods Name because he is no prophane person The Prophane person he thinks he is right because he is no Hypocrite Thus both measure themselves one by the other neither by the Word of God which saith Gal. 6.4 Let every man prove his own work Vide Castel in locum Obser 5. Learn what manner of people God's people are no vain and empty men no they have God and his fulness in them Eph. 3. Filled or filling with all the fulness of God They have his Name written on them Jehovah is the Being so that great Name signifieth not the shew not the seeming only they have his Mercy his Grace his long Suffering his Goodness his Truth in them that 's his Name for ever and ever Esay 22.17 They have his love in them Joh. 5. That is his Name 1 Joh. 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the Father of David Jesse is the very Being it self without fiction without hypocrisie Repreh 1. This reproves all false appearances and shews of God's Name and Godliness in us withâ—â—t the reality and truth of it such in all Ages some have been The Jews in their time had a multitude of Ceremonies wherewithal many served without love to God without Spirit and Truth which should have answered to them Joh. 5. The like we may say of the Papists yea of our selves both heretofore and even now also whenever the Name of God is not born in the Heart and Spirit all the outward shews of Religion are to no purpose without Faith Love and Mercy David in his old age was covered with clothes but received no heat till Abishag the Shunamite was brought unto the King All the covering in the world will procure no heat all the pompous Ceremonies whether used heretofore or now whether by mans Institution or Gods if no more then an outward covering it procures no heat to David No because iniquity abounds in these last dayes the love of many that 's David waxeth cold O how shall it be heated O that 's the labour of the Minister to seek out and present a chaste Virgin unto Christ 2 Cor. 11.2 All the Ceremonies in the world are not sufficient to kindle the Holy Flame of Love in the Members of Christ the True David that 's kindled when Abishag the Shunamite the Virgin Church returns unto the Father from the errour of her way When the Virgin Soul is sought out and brought to the True David then David recovers heat then the Members of the True David the Love of God recovers heat Repreh 2. Many of us who bear the Name of the Lord in an outward profession and assume unto our selves all the priviledges of such profession when yet we are not the men O how strong is the Lord to all his people He is a buckler to them that trust in him As the hills stand about Jerusalem so the Lord stands about his people Psal 125. But Amos 5.18 The day of the Lord is darkness and not light What is all this to us if we be not that people if we bear not the Name of the Lord If we bear not God in our bodies if we bear not Christ in his death and life O how rich we are in the apprehension of the Promises of God yet I fear if we cast up our accounts well we shall find our selves poor much like some who are wont to be very bountiful before they fail Like one Phainus who had his name from appearing he made great boasting what a rich man he was yet indeed he was a very poor man Rev. 3. This is not only the practice of the hypocritical men but even of prophane persons also Exhort To a most serious earnestness and sincerity in the use of God's Name 't is worthy of reverence And why then hadst thou rather seem to Be than Be indeed what thou would'st be thought to be be in earnest if the shew and form be so highly esteemed by thee how much more will the substance if thou knowest it Consider what Name thou bearest whether the Name of thy God and if so whether in vain yea or no Manoah asked the Angels name Judg. 13.18 John sent his Disciples to Jesus To enquire whether he were the Christ or no The blind receive their sight c. Many there are penitent men Disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his Name canst thou answer them so As the Greeks came to Philip and Andrew desiring to see Jesus Joh. 12. Repent and amend thy life Joh. 12. Except a grain of Wheat dye c. that is Jesus Canst thou shew them Jesus in his death or life Herod spake of John He is risen from the dead therefore mighty works shew themselves in him Means Know that God sees thee Esay 29. Thou art but as the Potters clay thou dancest in a net Our Lord saw Judas his treachery all the way and hinted it to him though he thought even to the very day he had been hid The Lord will not hold him guiltless that takes his Name in vain The words which we turn to hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be clear from fault or from punishment And accordingly there are different interpretations of the Text. The Septuagint render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord will by no means purge the man Arias Montanus turns the word non mundificabit The Lord will not cleanse the man Exod. 37.7 Numb 14.17 Other Translations in all Languages that
mysteries of the Kingdom and into the things which we have not seen judge of them and for them judge and condemn one another contra Luk. 9.49 The Sacraments are mysteries of the Kingdom yet who is there that will be ignorant of these what dispute there is about Baptism what definitive sentences are there concerning it Yet who is baptized into the death of Christ Who is buried with him by baptism Rom. 6.4 Who is baptized for the dead 1 Cor. 15.29 i. e. Who is baptized as one dead unto sin and living unto righteousness The holy Eucharist is a mystery yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystical feast of the Saints with Christ yet who will be ignorant of this yet who takes notice that every one who truly receives this Sacrament bears about in his body the dying of the Lord Jesus 2 Cor. 4.10 11. and shews forth Christ's death until he comes to be his life in him 1 Cor. 11.26 A deep and profound mystery unto which notwithstanding self-lovers covetous disputers of all sorts intrude themselves as meet guests at the Lords Table High time it is that prophane and scandalous men be forbidden the holy Sacrament but who shall do it Every fruitless bramble and pricking bryar affects Soveraignty and rule over all the trees Proud and presumptuous men would exclude other whom they affect not from participation of the holy mysteries which yet they themselves are ignorant of exclude others who themselves live in enmity with their neighbour in stealing in fornication who are indeed fit to be excluded yet O the blindness and folly of those men they perceive not that they exclude themselves from the inward supper of the Lord by living in open enmity with God and spiritual thievery and fornication They consider not that they would exclude others who are Drunkards and Idolaters as well they deserve to be excluded yet take no notice how drunk they are with opinion a drunkenness that is not with wine what idols they worship in their own hearts Ezech. 14. who would forbid others the admission unto these mysteries for their carnal sins yet take no notice of their own spiritual sins who would debar others from the holy Sacrament for the sins of the beast gluttony drunkenness and whoredome and consider not that they debar themselves from Communion with Christ in his death by the sins of the Devil envy pride covetousness and wrath the four Principles and Elements of the Devils Nature It is therefore altogether needless to enquire whence it is that the wrath of God breaks forth upon us although we often partake of this spiritual feast and frequent the Lords Supper in great numbers yea though we keep Fast-dayes and dayes of Humiliation what 's the reason Neither do the disorderly or unruly persons nor they who are ambitious of Rule the Rulers would be neither are conformable to the death of Christ neither of them bear about in their bodies the dying of the Lord Jesus neither shew forth his death until he come to be their life which yet is the engagement which every one takes upon himself when he receives the holy Sacrament As much are they to blame who because they have parts memory fancie think that they may dispute about the mysteries of Gods Kingdom and censure others and judge of them and condemn them for that which they themselves know not When they have been busied all their life about the mysteries of their Trade which I fear have little agreement with the mysteries of God's Kingdom yet dare confidently adventure so bold is ignorance upon the most profound mysteries of the Kingdom of Heaven Yet I deny not but some young Timothies there may be who from a Child have known the holy Scriptures 2 Tim. 3.15 Sap. 4. and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned and ignorant men as by the Apostle were said to have been Act. 4.13 who may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest and most learned Clarks That of the Father is well known Surgunt indocti rapiunt Coelum Such as have more understanding than their Antients because they keep Gods Commandments To Conclude all therefore with the conclusion of St. Peter's second Epistle Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastness but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ To him be Glory both now and for ever more Amen MATTHEW XIII 11. Vobis datum c. Enlarged on JEREMIAH XXIII 5. HErein we shall shew 1. What a Kingdom is 2. That Christ is a King 3. What manner of King he is 4. The reason of the point 5. The use of it 1. A Kingdom is described to be Politeia sub uno bono a Politie a Government under one that 's good 1. Vnder one by which a Kingdom is distinguished from all other forms of Government which admit of Colleagues or Companions in Governing whereas Regnum non habet Socium A Kingdom doth not admit of any Rival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Kingdom admits but of one King in imitation of God's Kingdom Hear O Israel Jehovah thy God is one Lord Deut 6.4 for there be that are called Gods many and Lords many yet to us there is but one God 1 Cor. 8.4 Him the Syrians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One 2. This Government is said to be under one that is good As a Government under one puts difference between a Kingdom and all other forms of Government so in that this one is said to be Good distinguisheth a King from a Tyrant for goodness is diffusive of it self and inclines a Prince that 's Good to promote Common Good whereas a Tyrant aims only at the advancement of his own proper and peculiar good and no more Now as God is one only so he is so Good that he alone is Good There 's none Good but God This description of a Kingdom relates to a King and a King hath reference to his Subjects and Subjects to a Law in obeying of which they are Subject to the King 1. The Subjects are either more generally considered so are all men yea all Creatures visible and invisible for his Kingdom ruleth over all Psal 102. And thus he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. 2. More specially the Subjects of this King are Saints Rev. 15. Righteous and True are thy wayes O King of Saints The Law of the Kingdom or the Royal Law is Love Jam. 2.8 Now whereas all Societies and Companies especially that great one of Kingdoms aims at an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happiness produced and issuing from those Combinations and Societies The blessings of this Kingdom are Riches Honours true Delights and Pleasures Wisdom Righteousness and Judgment all in their eminency all desirable good no less than God himself The
men I pray ye what were the last Translators were they not men yes and worthy men some of them Martyrs but I pray you in whether of the Two is the more danger of resolving all into the Authority of men When we confine our selves to one which may nay doth err or fall short of truth in more than one place or in humility obedience and prayer unto the God of Wisdom to search the harmony and agreement of the Scripture with it self which is the best way of understanding it and to examine our own Ancient Translations as also other of the Reformed Churches abroad and to beseech the only wise God for the guidance of his spirit which may lead us into all Truth And truly Beloved I am not ashamed to tell you that this is my way of opening the Word of God The Reason why our Lord thus prospered with Wisdom may be considered in regard 1. Of the principle of wisdom in himself 2. Of the objects of it 1. The Principle of Wisdom in himself is no other than the spirit of Wisdom and Vnderstanding which the Lord promised should be upon him There shall come forth a Rod out of the stem of Jesse and a branch shall grow out of his Roots and the spirit of the Lord shall rest upon him the spirit of Wisdom and Vnderstanding c. and this spirit shall make him of quick understanding in the fear of the Lord Esay 11.1 2 3. and unto him God the Father gives not his spirit by measure Joh. 3.34 2. In regard of the objects exceeding various full of contingency and doubtful events the same spirit of Wisdom is a spirit of Counsel Esay 11.2 whereby every purpose is established as a ship by the ballast Prov. 20.18 And this spirit of Wisdom and Counsel knows all the reasonings of men goes through all understandings and however doubtful and contingent things may be in themselves yet they are seen and certain unto the spirit of wisdom Qui attingit à fine usque ad finem fortiter disponit omnia suaviter He reacheth from one end unto another mightily and disposeth and ordereth all things sweetly saith the wise man Observe then the transcendent wisdom of the King Christ surpassing all other wisdom in the world he prospereth with wisdom It is an excellent Rule Sapientis est in Consilio fortunam semper habere a wise man must in all his deliberations consider what may happen He must never intangle himself so in his plots never shut up himself so that if the worst come to the worst he may have a window to leap out at See a notable Example of this Mat. 22. Luk. 20.20 The Pharisees and Herodians hoped to have intangled him with a dilemma and so have either betrayed him to the Power and Authority of the Governour or else made him odious unto the people for should he answer that they should not pay Tribute they had their end then Pilate and Herod would both agree he was an enemy to Caesar if he should answer that they should pay Tribute they had their end too for then they would betray him to the fury of the people which was most what of Judas Gaulonites his Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God alone is the Ruler and Lord of his People so that it was unlawful for them to acknowledge any external power of men over them which was not of their Brethren This was the cause of Jeremiah's troubles while he perswaded the Jews to yield to Nebuchadnezzar And there was not any mischief which befell the Jews whereof this Opinion was not the cause as Josephus observes so that it appears to have been a most treacherous question and that the rather because propounded by seeming Religious and Holy Men who came as it were to be resolved by him in a Case of Conscience Totius injustitiae nulla capitalior est quà m eorum qui tum cùm maximè fallunt id agunt ut viri boni videantur Observe then the wisdom he calls for a Roman penny whereon the Image and superscription of Caesar was which testified that Caesar was the Governour of Judea and while they used his Coyn they themselves tacitely acknowledged as much for as making Laws so Coyning Money these are peculiar to the Chief Governour Render therefore saith he unto Caesar the things which are Caesars To pay Tribute unto Caesar involves nothing contrary unto Gods Law If Caesar or any other Power prescribe any thing contrary to God's Law we must obey God rather than man so wisely our Lord escaped their treachery in common passing between both inconveniencies as when they would have cast him down headlong Luk. 4.30 he passed through the midst of them and went his way and withall left a sting behind him in their Consciences who under a glorious pretense of Piety and Holiness contended for subjection to worldly Governours and mean time violated their Oath towards God And as his wisdom was seen in defense of himself so of his true and faithful Subjects against all the subtil and malicious policy of worldly men for howsoever it be true that even worldly wisdom excells folly as far as light excells darkness while it contains it self within the bounds of it yet when it deviseth any thing against Christ and his Church it proves but madness and folly as a quick-sighted man may see far and not hurt his sight whiles he bounds it within his sphere and kenning but when he darts his sight against the Sun-beams or if he will look upon the Sun in his strength he may endanger the loss of his eyes So many the most wise and politick men see far in worldly businesses but if they plot against the Sun of Righteousness their wisdom will be turned into foolishness What mischievous plots used Pharoah against the Lord and his People but Exod. 1.9 10. the people increased Let us saith he deal wisely with them this he attempted to do two most mischievous wayes by abasing their Spirits and by murdering all the Males that should be born but as they afflicted them so they multiplied The Lord threatned to cut off from Ahab all his Posterity but Ahab hoped to elude that menace and to leave behind him a numerous Issue seventy Children whom he took care that they should be brought up and fitted for Government 2 Kings 10. but what followed but the ruine of him and his house What a plot had Herod upon Christ the new born King whom that he might not fail to kill he caused all Children of two years old and under to be put to death yea lest his own Son should be he he spared not him But later Examples there are and more proper to us What stratagems have there been and yet are used by that Ecclesia Malignantium against Christ and his Church in this and the neighbouring Kingdoms yet their plots hitherto blessed be God have been discovered and partly defeated why There is neither wisdom nor understanding
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
of our selves and all we have unto our God we have never the less for it but much we gain by it yea all we have we gain by it we are now made owners of that which we were usurpers of before A drop fallen into the Sea is not lost Besides hereby we know how to bestow our good which we knew not before for our Lord deals with us as with his Stewards He calls us to account what we have received and then directs us how we shall lay it out to his and our own best advantage and appoints us how much of our thoughts desires love joy c. we should bestow upon our selves how much upon our Children our Servants our Neighbours so that God may be acknowledged to be the Lord of all and in all 9. O the blessed free estate of such an one who thus disposeth of his Masters goods 10. O the miserable estate of such as deny God his own scoff at and wrong his Messengers who are sent by God to demand this debt of them 't is the judgement of those themselves who denied God his own Mat. 21.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord will miserably destroy them and let out his vineyard unto such as shall render him the fruits of it in due season But is there any of us so unjust as not to render our Lord his own Beloved let us not deceive our selves nor think we can deceive our God in a business of so great moment He is so just that he will not deceive us and so wise that we cannot deceive him He who thinks he gives God his own let him look to it that his Coyn be currant that it have Gods Image on it and his only God will not part with his Glory to another if therefore we give God glory let us take heed we aim not at our own They tell of Phidias the Carver that he wrought his own picture so cunningly within the shield of Minerva that it was as hard to disfigure that as demolish the other Is not thine own Glory woven and wrought in Gods Glory as giving Alms and praying to be seen of men if so thou givest not glory unto God but art ambitious of thine own glory God deals not unjustly with us he gives every one that which is his Prov. 12.14 But some will complain they are wronged if they be thought to detain ought from God they keep his Sabbaths and hear his Words But is all this to give God all his own men are content to give many things unto God as to give him the seventh part of their time to build him Temples to feed cloath harbour the poor c. to do almost any thing without them but yet is not one main thing wanting hast thou given God thy self Rom. 6. 2 Cor. 8. hast thou given him that one part of thy self thine heart hast thou given him that one affection of thy heart thy love or thy joy or thy fear or thy hope or any of the rest intirely if not thou hast as yet given God nothing at all as thou shouldest I appeal to him who makes the most Conscience of with-holding any thing from God whether the duty of hearing his Word or keeping his Sabbaths or any of the like there is the same reason for giving God all we are and have a quatenus ad omne valet consequentia if I ought to give any thing suppose the Lords day to God because it is Gods then surely I ought to give all my time unto the Lord for this is the time especially this of the Gospel which the Lord hath made and the same reason is as forcible for all our affections Should I give my body to be burned and all my goods to feed the poor I am nothing 1 Cor. 13. confer Mich. 6.7 8. Esay 58.2 7. Psal 50.13 14. Means Before thou pay God his own and render to him his Image all other impressions must he wrought out of us the Image of the Beast must be first wrought out of thee Apoc. 13. we must first work out the Image of the world Nolite conformari huic seculo Rom. 12.2 2. Pray to the Lord to dissolve Satans work in thee That when the Prince of this world comes he find nothing of his own in thee as the Lord said Joh. 14.30 This 3. Must be done by Humiliation Repentance taking up the Cross and Mortification The house must be swept before the groat be found V. L. Psal 77.7 Scopebam Spiritum meum As St. Paul was stricken to the ground before he bare in his body the marks of the Lord Jesus Christ 4. When these impressions are wrought out of us then Reformamini Spiritu mentis vestrae Rom. 12.2 be reformed by the renewing of your mind and in patience take up the Cross of Christ for it cannot be but evil thoughts will assault us a new in hope to make new impressions in us Then then remember thou art not thine own thou art the Lords thy Saviours Dic tu tuis cogitationibus propter Christum custodio parietes say thus to thy tempting thoughts I am not mine own I keep the house for Christ saith Macarius Confer Notes in Rom. 6.19 It cannot be but unclean lusts must tempt thee to work their impression in thee Then then remember thou art not thine own then say to thine unclean lusts my body is Christs my body is not for Fornication but for the Lord 1 Cor. 6. What authority have I to dispose of anothers goods what power have I of mine own body 1 Cor. 7.4 Shall I take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6.15 If thus valiantly we bear the impression of the Cross of Christ Christ himself will give us the other mark of his Coyn his Crown Be faithful unto the death and I will give thee the Crown of Life Blessed is the man that thus endureth temptation which now beareth the Cross for when he is tryed he shall receive the Crown of Life which the Lord hath promised unto them that love him Jam. 1.12 Grant us O Lord so to love thee and to bear the Cross of Jesus Christ that thou may'st give unto us thy Crown that we may inherit the Everlasting Kingdom through Jesus Christ our Lord Amen An Addition to the former Notes ALl that we have if every one had his own belongs to one or other of these Three Men 1. The First Man which is of the Earth earthly 2. The Second Man who is the Lord from Heaven heavenly 3. The Man of Sin who hath made a separation between the First and Second Man We have here to speak of the things of God The things of God may be considered Generally or Specially for as the light which God commanded to shine out of darkness was first scattered in the whole world and then contracted and gathered into the heavenly vessels of light So we may consider the heavenly gifts
the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things of God we ought to give unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
15. therefore 2.37 and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then all the Tribes of the Land shall mourn then when they shall see the sign of the Son of Man in Heaven But these words are so disposed by Divine artifice and skill that they may be extended unto all the world and so we may turn the words as we do in our last Translation Then shall all the Tribes of the Earth mourn for so all the Earth probably shall be divided into twelve parts as Israel into twelve Tribes Apoc. 1.7 for when all the world was departed from their God He singled out Abraham and called him alone of whom came Isaac from whom came Jacob out of whom sprang the twelve Tribes of Israel What was by Divine Providence acted among that People was as a Praeludium and a figure of what was to be done afterward in the whole world Israel was his chosen People and the pure in heart Psal 73.1 who walk according to the rule of the word Gal. 6. these are the Israel of God these he brings again out of Aegypt Psal 68. Mich. 7.15 19. Thus Christ born to the Jews in Bethlehem is born unto the Gentiles Rev. 12.1 2. Why shall the Tribes of the Earth mourn Reason As all orders of Men Jews and Gentiles Priests and People Magistrates and Subjects Herod and Pontius Pilate Act. 4.27 28. as all these crucified the Lord Jesus in the Flesh and Spirit among the Jews at Jerusalem so were they a breviate a representative of the whole world which crucified him in the Spirit All Tribes of the Earth are sinners all have sinned Rom. 3 And while we were sinners Christ died Rom. 5. For as where Christ lives sin must die so where sin lives Christ must die therefore Rev. 13.8 9. All that dwell upon the earth shall worship the beast whose names are not written in the Book of Life Observ 1. There are Tribes of the earth All the whole Earth is divided into Tribes into Families and Houses Observ 2. An argument of general LOVE Love unto all men we are all Tribes that spring out of one Stock all of one Kindred Observ 3. There are Tribes of Earthly men such as mind earthly things only So Hierom understands these words a Tribe of envious men proud covetous as that of Judah that sold Joseph a figure of Judas his selling Christ wrath like Simeon and Levi Cursed be their Anger Gluttony Lechery as Ruben Observ 4. All the Tribes of the Earth have been guilty of Christs death He is therefore said to be crucified and slain in the Great City i. e. in all the wicked world Revel 11.8 this is the fulfilling of what we read Zach. 12.10 They will look upon me i. e. the Father whom they have pierced and mourn for him i. e. the Son whom they have likewise pierced for since hatred is a spiritual murder saith St. John 1 Joh. 3.15 Ungodly men hate and so murder both the Father and the Son Joh. 15.23 24. Thus no doubt they who of old were called Patripassiani meant had they been candidly interpreted and understood The Prophet Esay speaks thus plainly if we believe two of our best Translators Arias Montanus and Tremellius Esay 53.5 And I doubt not but the evil world will be found guilty before God of the death of Christ Our Lord told the Jews Joh. 7. Ye go about to kill me c. See Notes on Phil. 2.8 fine Observ 5. The sufferings of Christ are to be deplored and mourned for being innocent harmless deserving better at our hands Observ 6. All the Tribes of the Earth are in a sad and deplorable condition the whole world is under Sin and under the Curse See Notes on Gen. 12. all Families c. Observ 1. Observ 7. The sting of a guilty Conscience See Notes on Act. 2.37 Observ 8. The vast difference between a good acquitting Conscience and a guilty galled one ibidem Observ 9. The horrour of a blood-guilty-conscience ibidem Doubt But who especially are those that must mourn the Text saith all the Tribes of the Earth none excepted others say only the earthly minded ones We must therefore distinguish the Tribes and distinguish mourning and so we shall come to understand who they are that must here mourn There are Tribes of the Earth who as yet bear the Image of the earthly man the first Adam who was of the earth earthly who though they sin yet repent of it There are Tribes of the Earth who bear not only that Image of the earthly Adam but the Image of the sinful and wicked Adam also who mind only earthly things Phil. 3. There is also a twofold mourning proportionable hereunto a mourning like that of the first Adam when he had sinned and hid himself for shame and fear and this is a godly sorrow 2 Cor. 7.10 11. There is also a mourning which extends to utter despair which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the wise Man speaks Wisd 5.3 of this we read Luk. 13. All these Tribes of the Earth differ one from other and their mourning is different one from other yet it 's true of all that all must mourn But are there none exempted from mourning Surely none while they bear the Image of the earthly though among these there are degrees as sorrowing yet alwayes rejoycing These are Children of the stock of Abraham Act. 13. believers in the Lord Jesus Gal. of these 1 Pet. 1 1-9 These though Tribes of the Earth yet are they Tribes of Israel who prevail over the temptation yet must not these hope to exceed their pattern even the Lord Jesus Christ who goes before them in the same way of Humiliation wherein we must follow his steps Heb. 12.2 the joy was set before him he hath obtained it when he had run with patience the race that was set before him and then shall we attain to the like joy that is set before us when we have with patience run that race that is set before us Repreh 1. Who reject the inward and spiritual Cross of Christ and please themselves in the outward and other sensible objects whereby they flatter themselves and think that God is pleased with them Luk. 13 23-29 Repreh 2. Who mourn not for their sins Repreh 3. Who reject both the inward and outward Cross the outward as superstitious and the inward as part of an inherent Righteousness which they cannot endure to hear of and so are truly they of whom the Apostle speaks That they are enemies of the Cross of Christ Phil. 3.19 Whose God is their belly whose Glory is their shame who mind earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling or past mourning have given themselves over to lasciviousness Eph. 4.19 Repreh 4. Those who flatter themselves with an imagination which they call Faith that Christ hath suffered all for them born the Cross and the shame for them was crucified and died for them and this belief proceeding from
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
Spirit Love and Obedience in the Lamps of Faith and Knowledge such defect such want is not alone such want hath shame and reproach following it It 's a true saying Ad damnum accedit infamia They that want the oyl of the Spirit Love and good Works in the lamps of their Faith and Knowledge are fools 4. If they be reputed fools and that by the wisdom it self that cannot err who have kept under their bodies have been holy in body and spirit c. If these are justly accounted fools for want of the oyl of the Spirit the Spirit of Love and Obedience how much more are they to be esteemed fools who have not as yet learned the beginning of wisdom Even the fear of God but live in the lusts of concupiscence as the Gentiles who know not God 1 Thess 4 5. Who walk according to the Prince of the air c. who sees not how rise these are consider 2 Pet. 2. 5. The Virgins are not blamed for want of Knowledge or for want of Faith they have their Lamps they have their Knowledge but falsly so called they have their Faith such as it is which ye read of in 2 Thess 2.10 In all deceivableness and unrighteousness among them that perish because they received not the love of the Truth that they might be saved therefore God shall send them strong delusions that they should believe lies See they are blamed and counted foolish for want of Love and good Works they had a dead Faith but the true Lamp hath in it the Oyl or Spirit of Love the Body hath a Soul Life and Spirit of Love and good Works It is not Faith alone without Love and other Graces that saves us therefore add to your Faith Virtue c. 2 Pet. 5. Repreh Hence may be reproved our want of true Faith our great unbelief which is the reason of the present Judgements and other following Judgements coming upon us because of the want of the oyl of Love God gives many up to believe a lye the contrary whereof we may observe in Faithful Abraham Gen. 15.6 He believed God and it was counted to him for Righteousness 6. Take notice hence who may be truly called foolish and unwise not they who are needy or in want not they who want subtilty to dispute and talk nor they who are not Book-learned but the disobedient man is the very fool Thus the slanderer is a fool Prov. 10.18 And he that committeth Adultery lacketh understanding Prov. 6.12 and therefore Schechem having committed Whoredom and defiled Jacobs Daughter is said to have wrought folly in Israel Gen. 34.7 and Thamar diswading her Brother Ammon from Incest saith do not thou this folly and as for thee thou shalt be as one of the fools in Israel 2 Sam. 13.13 they who are disobedient to Parents are foolish so Prov. 15.20 A foolish man despiseth his Mother and 17.25 a foolish Son is a grief to his Father the angry man is a fool Job 5.2 Wrath killeth the foolish man and generally the Galatians are fools because they obey not the Truth Gal. 3.1 NOTES and OBSERVATIONS on MAT. 25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise took oyl in their Vessels with their Lamps IT remains here to be enquired what 's meant by the Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are large words in all these Languages Howbeit that which most properly fits this place seems to be the vessel of our Bodies and Souls wherein we have the Lamp of Faith and Knowledge and the oyl of the Spirit of Love 1 Thess 4.4 That every one of us should know how to possess his vessel in holiness and honour even as Gideons Soldiers had their pitchers and in them their lamps burning Judg. 7.16 Observ 1. Here we may note what is the True Living Justifying Faith what else but the Lamp with oyl in the Lamp let your Lamps be burning Luk. 12.35 It is not a bare a naked Faith O no but a living operative Faith that worketh by Love Observ 2. Mark hence what renders us truly wise not the lamp of Knowledge and Faith c. but the oyl in the lamp the spirit of Love or the spirit of God which is Love or whatsoever disposes us thereunto The fear of God is the beginning of wisdom and hereby men depart from evil Job 28.28 And unto man he said Behold the fear of the Lord is wisdom and to depart from evil is understanding By obeying the Commandments of God we become wise Deut. 4.6 Keep them therefore and do them for this is your wisdom and your understanding so Psal 111.10 A good understanding have all they that do his Commandments Hence it is that the head is not said to be wise but the heart 1 King 3. Give me a wise and an understanding heart 3. Observe here a broad difference between the true and false Church signified by the truly wise and the foolish Virgins the true Church and people of God the wise have the oyl of the spirit and the first fruits of the spirit Love and Joy Gal. 5.22 and the obedience of Love and good Works The foolish have only dark and empty Lamps dead Faith and unfruitful Knowledge without the spirit and the obedience of Love The Wise Man notes this difference in Prov. 21.20 In the house of the wise is a pleasant treasure and oyl but a foolish man devoureth it there is treasure and oyl acquired in their dwellings in this earthly Tabernacle in their earthly Vessels which they possess in holiness and honour but the foolish man spends it up he wasts it upon himself Hos 10.1 Israel is an empty Vine he bringeth forth fruit to himself Again the wise have this oyl of the Spirit Love and good works even while they are yet in the body They have this treasure even in their earthen vessels 2 Cor. 4.10 11. We bear about in our body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our bodies for we that live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh But the foolish hope for it when their earthly vessel is broken 1 Cor. 15.49 which speaks Consolation This happily may discourage many a chast Virgin Soul which hath a Lamp and a little oyl in her Lamp Faith and some small measure of Love but alas little or no means to do good Works See what St. James saith Chap. 1. Vers 27. Pure Religion and undefiled before God even the Father is this to visit the Fatherless and Widows in their adversities and to keep himself unspotted of the world Wherefore be we exhorted to go forth to meet the Bridegroom with our Lamps burning Gen. 12. in example of Abraham the Father of the Faithful NOTES and OBSERVATIONS on MAT. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While the Bridegroom tarried they all slumbred and slept NOw follows
a sharp Reproof which I beseech ye let every one of us look how neerly it concerns us Ye adulterers and adulteresses know ye not that the friendship of this world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and Christ who formerly judged others more so to be Consol Unto the poor friends of Jesus Christ who by reason of their sins are discouraged and conceive themselves friendless and helpless He is not falsly called a friend of Publicans and Sinners such Publicans as crave mercy of him Lord be merciful unto me a sinner such sinners as confess and forsake their sins such find mercy He is not called the friend of the Scribes and Pharisees or said to love them at all they were proud and covetous the two beginnings of all sin the second of the greatest though so usual among us that they are hardly thought to be sins He is the friend of the Publicans and Sinners Alas I have none to help me He is not said in vain to love Lazarus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath no helper Truly so long as we have any helper or such as we conceive able helpers we will not come to Christ I have waited long on the Lord and yet he hath not helped me True but that 's no argument but that he may be thy friend yea it is an argument rather that he is thy friend Joh. 11.5 6. He is a very ill Master who provides not for his Servants yea the good man is merciful to his beast the evil Father provides for his Child Luk. 11. he provides for his swine meat and harbour in a storm how much more loving is he to his friends who is THE LOVE IT SELF 1 Joh. Isa 26. 2 Chron. 20 1-7 But alas how can I be a fit guest and one of our Lords friends He invites those our Lord's friends are they to whom he reveils his Fathers will these he calls his friends But alas I am ignorant I am blind He calls those his friends he invites those who do whatsoever he commands them I am weak and impotent the blind and the lame are they who are hated of Davids soul 2 Sam. 5.8 Dost thou hate David's Soul dost thou hate the will i. e. the Soul of the true David i. e. Christ though thou do not whatsoever he commands thee yet dost thou hate his commands his will O no God forbid O how I love thy Law I love David He is the love it self whom having not seen ye love 1 Pet. 1.8 If thou hate not him he hates not thee the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Coecos Claudos odientes animam David the blind and the lame who hate Davids soul and the Original Hebrew is of very doubtful reading Such blind ones as say they see Joh. 9. the blind Pharisees as our Saviour calls them the blind leaders of the blind Mat. 15. such lame ones as halt in viâ morum in the way of life who make void the Commandments of God by their tradition Halt before their best friends such as pretend infirmity and weakness when indeed they are unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk with a right foot in the way of God's Commandments such as these hate Davids soul such as these come not into the house of God but if thou love David and cry unto him as the blind man did Jesus thou Son of David have mercy on me If thou be such a lame one as hast cut off thine offending foot that thou mayest enter into life such blind and lame come into the Temple and he heals them Mat. 21.14 To such as these we may speak comfort be of good cheer he calleth thee The true David invites such poor such maimed and halt and blind Luk. 14.21 He invites those who are rejected and cast out of men Joh. 9.35 the fatherless and motherless Psal 45.10 those who are no body in the world Enochs who walk with God and are not crucified to the world and the world crucified to us lacking both our feet in desire he invites Mephibosheth 2 Sam. 9. Lowly in our own eyes such as are ashamed and blush and cannot lift up our face such an one Mephibosheth signifieth by name What am I that David should look upon such a dead dog as I am Such as are Jonathans Sons as Mephibosheth was i. e. born of the Spirit Joh. 3. To such as these the true David saith Thou shalt eat bread at my Table continually Consol To them that suffer persecution for Christ's sake Christ suffers with them Joseph dined with his brethren at noon Act. 9. think not this to be so strange the Sword must smite even the friend of God the Father Zach. 13. how much more his poor friends if done in the green tree how much more in the dry I say unto you my friends fear not them Luk. 12.4 Exhort To such as pretend to be the Disciples of Christ that they would be his real and true friends that they would come to his Table partake of his death that we may partake of his resurrection there is not such a friend in the whole world This is love that a man lay down his life for his friend These and such as these are the most welcom guests unto the Lords Table Eat O friends drink yea drink abundantly my well beloved Cant. 5.1 our great friend the Feast-maker he thus welcomes his guests with most precious viands the food of Angels the bread of Life the hidden Manna the word of God a lasting meat 1 Cor. 10.2 our Fathers fed on the same it 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 Christ himself an everlasting meat Joh. 6.25 a satisfying meat Joh. 6.35 the Spirit of God the blood of Christ the new Wine Exhort 2. If Jesus Christ be our friend then let us use him as a friend the true lovers of Christ are dead with him This is our profession when we approach the Lords Table As often as we eat this bread we shew forth the Lords death so dear a friend unto us that he died for us and if we be his friends we must also dye with him this argument will be powerful with every friend of Jesus Christ if he shall consider that he himself was the death of his friend while we were sinners Christ died for us Rom. 5.8 Isa 53.4 so it is whether we think so or no Jam. 5.6 Ye have live in pleasures on the earth and been wanton ye have condemned and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just one and he resisteth you not The innocent Lamb is dumb and opens not his mouth slain from the beginning of the world the righteousness wisdom and power of God hath been so slain his wisdom reputed foolishness his righteousness sin and iniquity his power impotency Ever since the world began in thine heart he hath been slain in thee what ever is in the
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
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
light secret and open sinners close hypocrites and scandalous persons Both these strongly imagine themselves into the life and therefore are said to get in some other way than by the door as by following of a false light and by notions and high flown knowledges falsly so called and by much talking of heavenly things they imagine they have them A great and dangerous imposture and self conceit yet I fear too common amongst us Consol To the poor weak travellers who are passing through this narrow way who are crowding through this strait gate and entring into life who bear about in their bodies the dying of the Lord Jesus c. It is tedious to them This is no hasty no sudden death moriendo morieris we were daily plunged into sin 'T is easie to fall Sed revocare gradus superasque evadere ad auras Hic labor hoc opus est The contention was long between the house of David and the house of Saul 2 Sam. 3.1 but the house of David waxed stronger and stronger c. Nor is this any argument that God loves thee the less that he leaves thee long in the passage unto life He tryes thy faith thy patience thy long suffering there were no use of these if we could enter into life as soon as we desire it He proves thy love whether constant or no But prae Amore exclusit foras Doth he keep me out of doors even for love Yea this is an argument of Christ's love unto us Joh. 11.5 6. O let the love of Christ constrain us Love is strong as death Cant. 8.6 One of David's worthies is called Azmaveth the strength of death or strong as death The Barhumite the son of heat 2 Sam. 23.31 such is the fervour and ardent heat of Love in David's worthies the servants of Love that 's the true David jealousie is cruel or hard as the grave Esay 41.14 fear not thou worm Jacob and ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye mortals ye dead men of Israel Our translators turn it in the Margent ye few men of Israel I know not why they turn it so except such dead men be few whereas the natural dead are many they are said abire ad plures Why must they not fear There is great reason added I will help thee saith the Lord and thy Redeemer he who hath been thy guide unto death and lead thee into it by his example he shall redeem thee from death Exhort To enter into life and admit the life to enter into us Christ he is the way the narrow way the gate the strait gate he hath said he is the door unless we enter by him his humility resignation meekness c. we cannot enter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying 2 Tim. 2.11 if we suffer with him we believe we shall live with him Rom. 6.8 The door whose lintel is sprinkled with the blood of Christ is a sign of safety to him that is therein Exod. 12.22 Heb. 10.19 Means 1. Believe in Christ as the Scripture hath said of him He is the door 2. Love Life Charitas intrat ubi scientia foris stat Love enters in where knowledge is kept without 3. Hereby an entrance shall be administred 2 Pet. 1.11 More NOTES on ROM 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so death passed upon all men for that all have sinned THis is the Progress of Sin and Death the cause or according to another Translation the limitation of it In the words are these Divine Truths 1. All have sinned 2. Death hath passed upon all 3. Death hath passed upon all in that all have sinned The Reddition unto these parts of the Protasis or Proposition is 1. All shall be made righteous 2. Life shall pass upon all 3. Life shall pass upon all in that all shall be made righteous The Reddition or latter part of the similitude is not in the same tense because the malady in nature precedes the remedy that which is natural and corrupt is first and then that which is spiritual and therefore the first Adam is here called forma futuri the type of the second Adam who is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Verb whereunto it answers in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to err from the mark to miss what we aimed at as Judg. 20.16 Also to go astray or miss the way By Metaphor as the word is most used it signifieth to miss the mark whereat all our actions ought to aim the Glory and Praise of our God So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to miss err from the mark 1 Tim. 6.21 They have erred concerning the faith and 2 Tim. 2.18 who concerning the truth have erred To stray from the straight way of Gods Commandments The reason of this is the same with that of the first point in this Text. Observ 1. This discovers the falseness and doubleness of all mens intentions and aims by corrupt Nature They pretend and would seem to aim at and intend the Glory of God which is indeed the true Mark we all ought to aim at but they truly intend their own glory honour wealth pleasure and ease in the flesh These are too ugly that men should suffer them to appear in their own colours and therefore they veil them over with the Glory of God or some specious pretence or other This is that which our Lord means by the evil eye Mat. 6.23 by the evil eye and the dark light is to be understood the false intention misguided by the false light in us our Lord gives instance in Alms Prayer and Fasting Mat. 6. Alms may be given with a single eye and single intention or with a double and a false intention accordingly men may pray and fast but our Lord discovers the false hearts of all men And if the Light be darkness and the aim and intention according to that Light be false and double how can it be but the action when so misguided must also be sinful and miss the mark Psal 78.57 Hos 7.16 Observ 2. See the manifold aberrations and strayings from the way of the Lord falling short of the end Rom. 3.23 fallen short turning to the right hand or to the left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin that besets us on this side and that side They are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Take notice of the direful increase of Sin it came by one Man into the world yet from that ones Mans sin all have sinned See Notes on Rom. 6.19 Thus Sin opens the windows and death enters in Jer. 9.21 Repreh Why then do we accuse censure judge and condemn one another while yet we are all in the same condemnation all in the pit Exhort To level at the Mark Phil. 3.14 To walk according to the Rule Gal. 6.16 Death passed over all The word which we render to Pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
condition while yet in our sins and get out of this corruption wherein we are liable to death natural spiritual infernal 2. To confess our sins and forsake them Lev. 13.13 1 Joh. 1.9 All shall be made Righteous Ye may remember I told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is made ours by Faith the latter by conformity unto the death of Christ the point is both wayes true The truth of this we find in so many words Isa 60.21 Thy people shall be all righteous Before I enter upon these and the following points I must premise this difference between the Protasis and Apodosis the Proposition and Reddition thereunto That the Protasis or Proposition speaks what is past yea present As all have sinned and death passed upon all men c. But the Reddition speaks of a future estate All shall be made righteous Reason Thou art not a God that hast pleasure in wickedness Psal 5.4 No For the righteous Lord loveth righteousness Psal 11.7 It is his Image it is himself He loved the world also his own Creature and had he not loved it extreme well he had not given his Only begotten Son upon those terms That whosoever believes in him should not perish in sin and death c. Joh. 3.16 Rom. 8.32 So the Father loved the world that he spared not his own Son but delivered him up for us all And so 2. The Son of God loved the world that he spared not himself but Passus est quia voluit none but Christ could he must overcome the Devil Hebr. 2.14 He must be clean Hebr. 9.14 He offered himself without spot unto God 1 Joh. 3.5 He was manifest to take away sin and in him was no sin 3. The order of Nature requires it that the body being sick Physick should be taken by the head See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All this sutes with the Love of God our Saviour who would not that any should perish but that all should come unto the knowledge of the Truth and be saved 2 Pet. 3.9 5. It sutes also with his propitiation which is not only for our sins saith St. John 1 Joh. 2.2 but also for the sins of the whole world This was meant by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.17 the Mercy-seat it hath the name from covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so blessed is the man whose iniquities are covered but the word also signifieth purging And so our Translators Psal 65.3 Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Redeemer the Lord Jesus is and what is wanting but Repentance and Faith to lay hold upon him All this tends to the Glory of God that end and mark whereof we miss by our Fall and aim at anew in our recovery from our Fall for whereas the Apostle speaking of our fallen estate All saith he have sinned and come short of the glory of God Rom. 3.21 Numb 14.21 The Prophet Isai 60.21 speaking of our Restitution All thy people shall be righteous that I may be glorified Here is then the free Grace of God toward Mankind dead in trespasses and sins the great love of Christ See Notes in Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life shall pass over all men This is the Reddition which we have in terms equipollent though sometimes called Many as vers 17 19. sometimes All vers 18. and in express terms 1 Cor. 15.22 In Christ shall all be made alive proportionable to the passage of death over all life also passeth over all for so in regard of the term à quo The LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up as the Tree of Life doth from the Root of Jesse i. e. Christ the Life from the Being of his Father as Jesse signifieth who gives life unto the world Joh. 6. 2. As a Child out of the womb and so unto us a Child is born Isai 9.6 even the Prince of Life 3. As the Sun goeth forth even the light of Life Joh. 8.12 4. As a word goeth forth out of the mouth and so we read of the Word of Life Phil. 2.16 Christ the Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 5. As one goeth forth to battel so the Spirit of Christ against the flesh 2. In regard of the motion or passage it self it signifieth to descend so life descends as an inheritance to the Children of the Everlasting Father Isa 9.6 of which they are heirs together of the Grace of Life 1 Pet. 3.7 Judgement runs down like water and righteousness as a mighty stream Amos 5.24 3. In regard of the term ad quem the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to take up a Tent or Tabernacle and so Christ the Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 Reason Why must life pass over all God the Father is the Living God and hath life in himself and he hath given to the Son to have life in himself Joh. 5.26 And he gives life unto the world Joh. 6.33 And proportion there must be between the Malady and the Remedy the sore and the plaster for the sore Death passed upon all men And all men saith the Apostle shall be made alive 1 Cor. 15.22 Let any man read the following part of this Chapter he shall find that whatsoever the first Adam failed in the second makes abundantly supply Reason also there is from consideration of the heavenly Eve taken out of the heavenly Adam for as the first and natural Eve was the mother of all the living who lived the sinful life So the Lamb's wife the Spouse of the second Adam who is taken out of him is the Mother of all the living who live unto God Reason also there is from the nature of goodness which is diffusive of it self Observ 1. This discovers a great and dangerous errour in some who though there be so great a difference between the lapsed and faln estate of man and his restitution by Christ yet misapply the Scriptures proper to the one unto the other Isai 64.6 7. We are all as an unclean thing c. Spoken of those who live and continue in the lusts of the old man and provoke the Lord unto wrath by them not of those who are renewed and work righteousness of which estate vers 5. So Rom. 3.10 11. spoken expresly of those under sin and under the law vers 9.19 not of those under grace vers 21. Thus some will be God's people and the people of the new man when yet they walk according to the lusts of the old man yet apply unto themselves the names and titles of God's Israel Saints Holy Called as the Jews Jer. 7.6 They called themselves the people of the Lord The Temple of the Lord c. yet stole committed Adultery c. The Apostle tells us there shall be such 2 Tim.
the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
they are rather passive than active Such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together Gal. 6.1 labi errare to stumble to slip to err which no man in his wits doth but against his will for he wills that and only that which his master wills such is the servant of righteousness if such servants we be happy thrice happy are we Whether we be such servants or no the Apostles character will try us vers 20. When ye were the servants of sin ye were free from righteousness St. Jerome makes the reddition which is plain out of the former part of the Chapter Ità nunc liberi estote ab omni peccato and St. Austin seconds him Ad justè faciendum liber non erit nisi à peccato liberatus esse coeperit justitiae servus So the Apostle We that are dead unto sin how can we live any longer in it vers 2. He who is dead unto sin is freed from sin vers 7. But alas this is an hard saying how can we chuse but yield our members servants unto sin while we wear the mortal garment while we bear about us a body of clay But I beseech ye consider did the Apostle who makes this exhortation suppose that we have an immortal body doth he exhort us as if we were in statu separato and had glorified bodies doth not our God know of what mould we are made doth not our Church teach us to pray twice every day though to our shame we omit it Grant that this day we fall into no sin and vouchsafe O Lord to keep us this day without sin Nay St. Paul as if he intended on purpose to prevent that frivolous objection shews what the profession of a Christian man is to bear about in his body the dying of the Lord Jesus that the life also of Jesus might be represented in his body for we which live are alwayes delivered unto death for Jesus sake that the life of Jesus might be represented in our mortal bodies 2 Cor. 4. yea in this very Chapter Let not sin reign saith he in your mortal body v. 12. Oh but he speaks of peccatum regnans of reigning sin it followeth in the Text that ye should obey it in the lusts thereof then we obey it when we yield our inward or outward members servants thereunto But that we need not at all yield unto sin but may yield our members servants unto righteousness it sufficiently appears both from the nature of this and all other exhortations which suppose a power and ability given us of God to yield unto him and close with the duty exhorted unto Liberam excitat voluntatem saith the Canonist and from the wisdom righteousness and goodness of our God who neither would nor could exhort men to do that which he knows man neither hath nor may have an ability to perform and therefore this exhortation to yield our members servants unto righteousness is directed even to those who are supposed to have yielded or yet to yield their members servants to uncleanness and to iniquity unto iniquity But alas how can we yield our members servants unto righteousness how can we but yield them servants unto uncleanness and to iniquity How deny thine ungodliness and worldly lusts But they are So importunate how can I deny them Thou hast power enough to put off thy poor brother who would borrow of thee in his need How wouldest thou answer an importunate and unmannerly Sutor that should press to lend or give him that which is not thine own but another mans Is' t not reason is' t not a satisfactory answer that which thou desirest of me it 's none of mine own Iniquity desires thy members to lend it an hand a foot an eye hast thou not a sufficient answer for it my body is not mine own what have I to do with it further than to use it for my Masters honour Should I use my Tongue that was to bless and glorifie my God to blaspheme swear curse flatter lye c. God forbid Should I put forth my foot lent me to walk in the ways of my God to shed my Neighbours blood Should I put out my hand lent me to work the works of God to pilfer steal rob do violence unto my Neighbour Should I use mine eyes to gaze upon strange beauty to enflame my lust Should I take the members of Christ they are none of mine and make them the members of an harlot 1 Cor. 6.13 God forbid Yes yes Thus we may reason but who does so where 's the strength and power to do so More do so than thou knowest of or 't is fit thou shouldst know But 't is easie to convince any man that God hath given him strength enough I 'l name but one instance there 's the same reason of it and all Thou sittest perhaps at a well-furnish'd Table thou hast eaten and drunken sufficiently already to refresh nature Caetera vide in notes in Epist in 1 Joh. 5. But the pretence of a mortal body is so far from excusing sin committed in it that our blessed foundress reasoned thus to the contrary Surely he lightly falleth into sin that thinketh not himself mortal c. for to say the truth if men knew themselves to be mortal they should not so offend God by sin They are the words of our blessed Foundress in a Treatise of hers for such a faithful servant of righteousness was the renowned Lady The Lady Margaret Countess of Richmond and Darby that she served it with all her heart with all her soul and with all her mind and with all her strength with an holy exemplary life with her pen with her purse She was the magnificent Foundress of this Colledge which she builded upon the foundation of Gods house erected by another servant of righteousness King Henry the sixth of blessed Memory who endowed it with competent maintenance for a Master three fellows and a proportionable number of schollars which number of fellows our pious foundress encreased to twelve and the schollars to forty three adding liberal maintenance for all Dedicating her Colledge to the name of Christ who is Melchisedeck the King of righteousness To whose bounty and magnificence a third servant of God and his righteousness that hopeful prince King Edward the sixth added the thirteenth fellowship and the three schollarships These though Domini Dominantium though free from all yet after the Lords example made themselves servants unto all As St. Luke saith of David Act. 13. That he served his generation and so did these serve their own generation and ours too Whose Royal Examples many since have followed As 1. Sr. Walter Mildmay founder of the Greek Lecture who gave a yearly exhibition to two Fellows and six to as many Schollars 2. Mr. Wentworth founder of the Hebrew Lecture 3. Mr. Bunting founder of three Schollarships and gave a yearly summ toward the maintenance of fire in the Hall 4. Mr. Rawlings a fellowship
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
Apostle speaks as much 2 Tim. 2.24 The servant of the Lord must not strive but be gentle towards all men apt to teach patient in meekness instructing those who oppose themselves God and good men were long patient toward us before we yielded our members servants unto righteousness and should not we be patient towards others until the same patient God will give them repentance that they also may recover themselves out of the snare and captivity of the devil and yield their members servants unto righteousness Consolation To the servants of righteousness they are doing their duty they yield their members servants unto righteousness they do their Masters business and wait upon him Psal 123. As the eyes of servants are to the hand of their master and as the eyes of a maiden unto the hand of her mistris so are their eyes unto the Lord our God they have no thoughts no will of their own all their thoughts will desires hopes fears c. are imployed about the service of the Lord This is the condition of Gods servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whom he takes neer unto him in immediate service Other servants he hath as yet novices who came but lately to his service and these perhaps are not yet well acquainted with their Masters providence nor so satisfied with the plenteousness of his house but that sometimes doubts arise what shall I eat what shall I drink wherewith shall I be cloathed For satisfaction of such young servants of righteousness let me ask of you if one of you saw his servant industrious and painful and wholly taken up with your business neglecting his own imployments and his own desires c. who among you would not take himself bound to provide for such a servant I perswade my self many a man would as soon want himself as suffer such a servant to want necessaries And hast thou a more hard opinion of thy Righteous Master who is Righteousness it self that he will be more hard toward his servant than thou art to thine that while thou art wholly imployed in his service he will suffer thee to want food and rayment and that is all he will have his servants desire in this life having food and rayment be therewith content 1 Tim. 6. Hear thy Masters old servant David Psal 58.10 and 37.25 I have been young and now am old yet never saw I the righteous forsaken nor his seed begging bread Hear thy Master himself Isai 65. rebuking his stubborn and disobedient servants the Jews who when he called they would not answer when he spake they would not hear but did evil before his eyes Behold saith he my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed c. ye shall leave your name for a curse vers 15. as it is this day What men more hateful than a Jew is what greater curse than to be made like the revolting Jews The Lord shall slay them and call his servants by another name he shall call them his friends I call ye not servants but I call ye friends Joh. 15.15 and 3. Joh. vers last salute the friends by name Which of ye would not after long tryal of a faithful servant advance him even equity would incline a man to such a kind of justice so it wrought with Potiphar Gen. 39. so with the Master of the prison so with Pharaoh in respect of Joseph so with Nebuchadnezzar Belshazzar and Darius in regard of Daniel and his fellow-servants Dan. 1.3 5 6. much more might it work with Solomon 1 King 11.28 Solomon seeing the man Jeroboam that he was understanding he made him ruler over all the charge of the house of Joseph and he leaves it for a ruled case Prov. 22.29 Now if ye being evil would yet so deal with your servants how much more bountifully shall the just and righteous Lord deal with his hear himself the Lord our righteousness Mat. 24.45 46 47. only he requires and expects thy faithfulness in discharge of that talent he hath entrusted thee withal and then thou shalt hear that joyful voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 25.21 Well done thou good and faithful servant c. Means Believe and hope in thy strong Redeemer Joh. 8.30 36. Exhort To free our selves from this abominable slavery The Saints are free men 1 King 9.22 The kingdom of heaven is hid in three pecks of meal and leavens the whole lump of spirit soul and body He that is dead is free from sin O then let us die suddenly shew forth the Lords death kill the tyrant no man could hinder thee We are in a panick fear of losing our Religion all the world cannot take away our Religion from us Religion consists in binding our souls servants unto our God all the powers of devils and men cannot loose this bond only we may betray it who can hinder us from serving our God serving God is in righteousness peace and joy who will hurt us if we do this the must suffer 't is our Religion Our lusts uncleanness iniquity these rob us of our Religion it matters not of what Religion a man is of if he be a knave O think of this when thou hearest an obscene a lascivious a proud an angry or any wicked word or hast any such thought arising out of thy heart take heed of it it will eat like a gangreen 't will increase to more ungodliness Iniquity began to work and love to cool in Paul's dayes at his first answer before Nero no man stood by him but all men forsook him 2 Tim. 4.16 when they forsook their common assemblies and gathering themselves together Hebr. 10.25 why His meaning is they were not gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart one mind one sâ—ul so as it was in the beginning Act. 2.1 and 4.32 and so as it shall be when all the people shall be gathered together to Shilo Gen. 49.10 Mean time who sees not that Love which is the mark of Christ's Disciples Joh. 13. and which ought to be enlarged to God our neighbour and our enemy is contracted into the love of a few and those of our own opinion only which is all one with self-love which is the original of all iniquity as ye find it 2 Tim. 3.1 2. if in any mans breast Christ hath kindled that fire which he came to kindle the fire of love so that he heartily loves God his neighbour and his enemy he is accounted ill affected whence is this but from the abundance of iniquity our Saviours prophecy if ever is fulfilled in our dayes because iniquity abounds therefore the love of many is grown cold O tyrannis peccatorum O the tyranny of sin Greg. libr. 12. § 11. The righteous man is more merciful to his beast he gives it some rest sin none We are debtors not to the flesh Observe the unsatiable appetite of a
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ— so now
that rejoyce annd weep with them that weep Vers 15. As if a Man should offer his shoulder to another to help him bear his burden this is to have one heart with him yea and one mind also Vers 16. Be of the same mind one towards another not overtopping them with pride and high mindedness mind not high things but condescending to those below us in estate and condition as if a Man should stoop to help up one that is faln Such an unity of heart and mind there must be but not of actions not evil actions not to retaliate or render evil for evil no by no means but all the good we can Provide things good and honest not only before God so 't is in the Latin but also before Men Vers 17. Vengeance indeed is sweet but none of ours 't is Gods Dearly Beloved Avenge not your selves but give place unto wrath for it is written vengeance is mine I will repay saith the Lord therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head thou shalt burn up all hatred and ill will in him toward thee and melt him into love unity and agreement with thee Thus to do is to damp all shot against us in a wall of earth Or as Josephus reports of the Jews they teceived the Romans Ram with wool Packs and preserved their walls The walls of the true Jerusalem are Peace Molle verbum vengeance is sweet but is not victory more sweet because not overcome with evil but overcome the evil with good These are the lines which tend unto the Text as to their Centre And elsewhere there are Phrases also which aim at the same duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as is in us 1 Pet. 3.11 To seek Peace as a thing lost but well worth the seeking and using all our wits affections and endeavours to find it out Inquirat cum affectu sequatur cum effectu That it implies no less The next word shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue it Tanquam rem fugitivam saith the Gloss as a malicious Man would pursue his Enemy flying from him to run after it with all his might so the Syriach there And in this Text the word Glosse in locum which we turn to live peaceably the Syriach turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour for it like a Servant to undertake the meanest and hardest service for it as it were to go to Plough to earn it so the word signifieth And great Reason there had need to be for such eager pursuit and indeed is Whether we consider 1. God himself he is the Author of Peace Phil. 4.9 2. Christ he is the Prince of Peace Esay 9. whose principal Types were 1. Of Priests The peaceable Melchisedech the Priest of Peace Hebr. 7.2 2. Of Kings the peaceable Solomon the King of Peace Whose 1. Prophets are the Messengers of Peace Esay 25. Whose 2. Angels first proclaimed Peace 3. His Apostles and Ministers are the Ministers of Peace Rom. 11.4 His way the way of Peace 5. His Gospel the Gospel of Peace Eph. 6.15 Yea 6. He himself is the Preacher of Peace Ephes 2 7. He Himself is the Maker of Peace Yea 8. He himself is the very essential Peace it self Ephes 2.14 So that what remains but that all his People should be a People of Peace Yet doth not this reason so enforce the duty but that it leaves a doubt behind it how it can be a duty so acceptable unto God to maintain with all Men under the Gospel to whom War was so acceptable under the Law Josuah commanded to make War upon the Canaanites Saul deposed from his Kingdom for not killing all the Amalekites And David a Man of blood who fought the Lords Battels a Man after Gods heart They accursed who come not out to fight Judg. 5. And who with-hold their hand from blood I Answer This Divine dispensation well befitted those times and that People under the Law to whom omnia contigerunt in figura 1 Cor. 10. I know not how haec hath crept into the Text for Antiently it was read thus All things befel them in figures not as since we read it All these things The People of Israel were become outwardly and visibly minded not like their Forefathers Spiritually minded therefore God used them to outward and visible things according to their capacity and so taught them the inward Battle by the outward as he doth us Nor did it misbeseem that People who were no Sons of Peace but such whose iniquities were full But under the Gospel all things become new And those things which befel them in figures saith St. Paul were written for our examples upon whom the ends of the World are come Christian Men therefore to speak properly have not any outward Enemies But the Enemies of a Man are those of his own houshold for we wrestle not against flesh and blood that is against Man but against Spiritual wickedness in heavenly things Ephes 6.12 Against our own strong holds our own imaginations and vain thoughts and lusts 2 Cor. 10. These are the Enemies of our own houshold Which I would to God our Zelotical Hotspurres understood who have chosen a Religion and way of worshipping God peculiar to themselves that hath no patience no long sufferring no gentleness no brotherly kindness no mercy no peaceableness in it And therefore they are altogether for Wars and Fightings with this or that other Sect of Men and under pretence of the glory of God would convert Men with fire and sword out of their hot and heady undiscreet zeal extreamly hate all other Religions but their own little Sect and condemn them all for Heresies and the Favourers of them to death Alas poor Men they know not of what Spirit they are for surely Christs Spirit they have not He came not to destroy Mens lives but to save them Luke 9.56 Nor did the Father send his Son into the World to condemn the World but that the World should be saved by him Joh. 3.17 Obs 1. Observe then the end of our Christian calling it is Peace 1 Cor. 7.15 Obs 2. The great bounty of our God in offering this to all For the same Lord over all is rich unto all that call upon him Rom. 10. According to that of St. Peter Acts 10.35 In every Nation he that serveth God and worketh righteousness is accepted of him The word which God sent unto the Children of Israel preaching Peace by Jesus Christ Obs 3. The measure of Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God binds us not to impossibilities not like Pharaohs Task-masters Obs 4. This is a task of all the Saints of God to be performed to every Man But Alas how remissly how negligently is it commonly maintained among them who would be thought the Saints of God! a cross word a little disrespect a small detriment or loss it ravels all that which had been
24.44 45 46 47. Joh. 5 39-46 It was called bread Gen. 14. and the flesh of Christ Joh. 6. and the body of Christ Matth. and bread again all one and the same thing spiritually They all ate the same spiritual meat Multis modis significatur quod uno modo impletur Observ 2. Hence appears that effect of the Sacrament the holy Sacrament doth not only confirm grace but encrease it also I speak not of the outward receiving of bread and wine but of that inward and spiritual receiving of that viaticum spirituale those viands and nourishments exhibited unto us by Christ for whereas the holy Sacrament is compared to nourishment meat and drink wherein can the Analogie more properly be than in the encreasing of that Grace inwardly which answers to the aggeneration and encrease of the body outwardly Besides whereas the end of this holy Sacrament is to shew forth the Lords death by a daily dying unto sin we daily increase in Grace and Righteousness for the more Sin is subdued the more Grace abounds the more our pride is mortified the more is our humility quickned the more envy is extinguished the more is our love enflamed towards God and Man our Neighbour and our Enemy Observ 3. The nature of a Sacrament the Sacraments offer some one thing or other to our sence and insinuate another unto our understanding and consideration as the Circumcision Passover Mannah Bread sursum corda Observ 4. The Unity of the Church from the beginning hitherto the Apostle concludes it from the participation of the same Sacrament vers 17. Observ 5. The near union of us who partake of the same bread even as the body and all the members of it are one by participation of the same bodily nourishment Observ 6. The Sacrament is compared to meat and drink and therefore often to be received as in the Primitive Times it was wont to be daily Act. 2.46 as men receive nourishment daily for doubtless there ought to be daily a mortification of sin a daily bearing about in our bodies the dying of the Lord Jesus c. Some men would think themselves half famished if they should have but one Sermon a day though they practice not half of it all the week after yet are we content with the Sacrament once a month The Word is the food of the Soul they say and therefore as they eat two meals a day so they would have two Sermons And is not the Sacrament expresly called Spiritual Meat and will once a month nay once a year suffice for receiving of it The Prophet Daniel tells us Dan. 9. That the Sacrifice and Oblation should cease and the abomination of desolation should stand where it ought not The Devil knew well enough what he did when he caused the daily sacrifice to cease The Church of Rome layes the blame upon us and we return the blame upon them See Notes in Zeph. 1.7 When we discontinue the Sacrament we do as it were let loose the Devil to tempt us and to work in us all ungodliness who is bound by the stronger one and his spirit of mortification full well he knows that the holy Sacrament is a Love-feast and a notable expedient for the encrease of Christian Love and Amity Matth. 24. Because iniquity abounds the love of many grows cold Let them take notice of this who hinder the frequent administration of this Sacrament I believe the most notable intermission of it in the Church hath been in these late times of Dissention and though many causes have concurred to make the times disastrous and unhappy yet this seems to be one among them and not the least namely the discontinuance of this Holy Communion which hath been as it were a disjoynting and dismembring the body of Christ an alienating and estrangeing mens Christian affections one from other so that we come not so often together to profess our Christian Union with our Head and one with other and when we come together it 's oftentimes not for the better but for the worse Repreh Our disorderly assembling of our selves together to eat the spiritual meat without due preparation without preceding examination of our selves See Notes in 1 Cor. 11.28 Beloved I cannot but hold forth the Word of Life both the audible Word by preaching it Phil. 2.16 and the visible Word by administring it I find the Minister engaged to do both If any unprepared and unexamined come and eat of that bread and drink of that cup the peril is his own Luk. 22.21 Judas intruded at the first Institution of the Supper and our Lord admitted him who yet knew his heart Although means have been used and the Minister and others have endeavoured to try the fitness and worthiness of those who Communicate yet who of us all can enter into the hearts of men I the Lord search the heart Jer. 17.10 yea he alone 1 King 8. and there no doubt the true Supper of the Lord the true and spiritual meat is eaten Revel 3.20 And from the heart are the issues of life the outward conversation proceeds from thence which whether we will or no will discover it self out of the abundance of the heart the mouth speaks the hand works the foot walks the whole life comes forth from thence and manifests it self and therefore let me tell thee who ever thou art who comest hither for custom and formality sake to eat a bit of bread and drink a sup of wine pretending thy self a worthy guest and one who hast prepared thy self and judged thy self Know that the eyes of the Lord run to and fro through the earth as to shew himself strong in behalf of those whose hearts are perfect toward him 2 Chron. 16.9 So likewise to give to every one according to his wayes and according to the fruit of his doings Jer. 17.10 And therefore however thou canst hide thine hypocritical heart from men and lurkest under a form of godliness yet that God that sees the secrets of thy heart will soon discover the falsness of it even to the world and make known thine hypocrisie to thy shame even before men when they shall discover thine intemperancy thy drunkenness thine incontinency thine injustice in over-reaching and going beyond thy brother in bargaining in cheating and cousening and lying thy profaneness in swearing and cursing thy pride and high-mindedness thine envy and hatred thy covetousness thy wrath and impatiency the Lord will discover these to thy shame and reproach even among thine enemies who will say Lo this is he who hath professed himself a worthy Communicant a fit guest at the Lords Table a mortified man dead to his sins conformable to Christ's death one crucified to the world and the world to him And happy wert thou if the reproach and shame among men could expiate thine hypocrisie Dost thou not know that it is written That he that eats and drinks unworthily eats and drinks his own damnation That he who judgeth not himself shall be
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindl in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let a man examine himself and so let him eat
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâ—cursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
hath two Sons the one a Child the other a young Man you command them both to fetch you a stool or chair the elder who hath both age and strength 1 Joh. 2.12 I wrote unto you young men that you are strong he presently takes one up and easily brings it to you the young Child lifts and heaves at it he hath as much love to do what you command him as would carry two or three such burdens but alas he wants age and strength he is too young too weak to bear it From this weakness proceeeds that seeming hopeless exclamation Rom. 7.24 O wretched man that I am who shall deliver me from this body of death The cause of this why beginners in Religion are such little Children we may conceive from the consideration partly of God partly of these younglings themselves partly of the food and sustenance of these little children 1. From the consideration of the father of these younglings who begins the work he is a god of order and so he works both by his ordinary power in nature for so we say Natura non facit saltum and by his special Grace too in his children And they both considered 1. In themselves And 2. In respect of Christ 1. And in themselves This is Gods orderly proceeding from very small weak base despised nay no beginnings at all to speak of to raise his children to perfection 1 Cor. 1.27 28. The earth brings forth fruit of it self first the blade and then the ear then the full corn in the ear A grain of mustard seed the least of all seeds in the earth grows up and becomes greater than all herbs it becomes a tree so great the Rabbins also say they were wont to be in Jury to these two the Kingdom of God in man is likened by our Saviour Mar. 4.26 32. Such also are the works of God in his children if considered in respect of Christ for so the father predestinates his children to be conformed unto the image of his Son Rom. 8.29 Now this is he whom Daniel means by that stone Dan. 2.34 That little stone refused by the builders which yet becomes a corner-stone a mountain the greatest of mountains no mountain but it self a mountain that fills the whole earth vers 25. Vnto whom ye new born babes for to them the Apostle speaks 1 Pet. 2.2 ye coming as unto a living stone ye also as living stones are built up a spiritual house 1 Pet. 2.4 5. This is he whom the Prophets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 33.15 The branch of righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.5 The rising Sun of Righteousness That as he grew up before God as a tender plant Esay 53.2 and encreased in wisdom and stature Luk. 2.52 So God pouring his Spirit upon his children they also spring up as among the grass as willows among the water-courses Esay 44.4 From babes in Christ they grow up unto him in all things unto a perfect man Eph. 4.13 And as that day spring Luk. 1.78 That Sun of Righteousness Mal. 4.2 arose hy degrees until he came to shine forth in his perfect strength So these children of light shine forth more and more unto the perfect day Prov. 4.18 A second Reason is from the consideration of these young ones themselves and that both in respect of mind and understanding and in respect of strength 1. In respect of mind and understanding they are but narrow brained in this their non-age and not capable as yet of much like narrow mouthed Vessels if ye pour in much at once ye pour the most beside little budds so little that they scarce appear at first but like the Sun-flowers they enlarge and open themselves in time to a great wideness according as the day star as St. Peter speaks ariseth higher and higher in their hearts 2. In regard of strength they are as yet meer weaklings by reason of their passions and affections as yet unmortified untamed and violent I could not speak unto you as unto spiritual saith our Apostle to the Corinthians his children for ye were not able to bear it and as the child is so is his strength Judg. That 's the second Reason 3. The third is from the consideration of the food and sustenance of these little children which is that part of the Word of God which is prepared for children and therefore resembled in Scripture unto food of light and quick digestion butter and honey Esay 7. and milk and such like childrens meat 1 Cor. 3. Heb. 5. The very first principles of Divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the beginning of Christ Heb. 6.1 Strong meat another part of that word it is for men of perfect age who by reason of use habit and perfection have their senses exercised to discern between good and evil Heb. 5.14 And thus much for explication proof and reason of the first Point Now as Eliah stretched himself upon the widows son that he might restore it unto life 1 King 17.21 So that we may give life unto this Doctrine of little children let us apply our selves unto it and it unto our selves And it may serve I fear me for a standing measure to mete the growth of many who take themselves to be tall grown old men in Christ and would be taken by others to be such When alas they are yet but in their nonage they are but meer children Nay they are not yet of so much growth as these little children these Galatians were whether ye respect their obedience to the Word of God or their love to the Minister of it 1. As for their obedience unto the word they exempt themselves from the Law which the Galatians observed though erroneously in some sort yet most zealously And they take it for granted that they are in Christ And Christ they say hath done all for them So that there 's nothing left for them to do but to believe that it is even so And that they shall be saved as what will not self even upon no grounds perswade us Whatever their sins are now they are but infirmities and may stand well enough with assurance of Salvation And then what remains but to live not as they ought but as they list And this is their Christian obedience 2. As for their love to the Ministers of the Word These little children the Galatians as St. Paul bears them Record vers 15. They would have plucked out their own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might have been done as an old Translation hath it But many of these pretenders unto a greater measure and growth of Christianity unless the Minister be a creature of their own cut and stamp whatever that is they would rather of the twain pluck out his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might be done As the late hellish practices of some have sufficiently proved Or because they dare not
and iniquity they busie themselves about Divine Truth whereof they have no more true understanding than blind men have of colours Beloved while we are in our sins we are in the dark we are blind I have heard of blind men who have disputed of colours Truly so it is with us as if many men were faln into a dark pit and we should strive among our selves about the way how we might get out of it So the Devil deals with us as the Philistins with Sampson He puts out our eyes and then sets us to make him sport such sport as the young men made to Joab and Abner See the blessed condition of those who are escaped out of the Devils Dominion Blessed are your eyes for they see Col. 1.12 13. Giving thanks to the Father who hath made us meet to be partakers of his heavenly inheritance c. Here we see the Reason why men are offended with a spiritual sence they are inured to the letter which is dark Our Saviour bid his Disciples what ye hear in the dark speak in the light Hence we see that this is not such a precious time that there is so much light of the Gospel 2 Pet. 1. 'T is not only a light of Knowledge but a light of Life that makes a glorious time The Glow-worm and rotten wood shine in the night Light without heat Moon-light but the light of the Sun hath both but when iniquity abounds the love of many grows cold Cons Isai 50.10 In tenebris posuit latibulum suum 2 Sam. 22.12 The Lord said he would dwell in the thick darkness 1 King 8.42 Exod. 14.20 The pillar of the cloud was darkness to the Aegyptians but light to the Israel of God light in Goshen darkness to the rest of the land of Aegypt What though in darkness if thou hear Gods voice out of the darkness Deut. 5.29 Christ is a light to them that sit in darkness and the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O but there is a power of darkness True but stronger is he that is in you than he that is in the world 1 Joh. 4.4 Act. 26.18 These darknesses are now upon us would we have the light break forth unto us Mark what the Prophet speaks Isai 58.7 10. But he believes not to come out of darkness Job Isa 50.10 Reason Why the Devils are Rulers of the darkness of this world God gives them up to be ruled by the Devils who will not be ruled by him See Notes in Rom. 6.19 Eph. 2.1 2. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it rests it self in the evil c. Observ 1. Observe what is the Reason of the present judgements of God upon us the Devil rules the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his goods are in peace when the strong man keeps the house The people of Laish were at ease c. then came Dan Judgement Judg. 18. Observ 2. This represents their dreadful estate who are subject unto the Prince of darkness Deut. 28.29 Job 12.25 The Sun shall go down at noon their way is like to darkness they know not whereat they stumble Prov. 4.19 Their works are works of darkness because they see not God they think that God sees not them Ezech. 8.20 Seest thou not what the Elders of Israel do in the dark they say the Lord sees us not Psal Let their way be dark and slippery c. Observ 3. See the Reason why the world is so wicked there is a world of wickedness in it What a world there is of detraction slandering back-biting the slanderer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tongue is a fire a world of iniquity c. Can so great mischief arise from no cause or from some small cause The Devil himself is at the tongues end and guides it The tongue is set on fire of hell Jam. 3.6 Why is there so much pride He is a King of all the children of pride Job Envy is the Devils own Nature as God is LOVE Wrath is the Devils harbinger which prepares room for him in the Soul Ephes 4. neither give place to the Devil or to the Backbiter By wrath the Devil useth to bring to pass all his designs by this he becomes Abaddon and Apollyon Covetousness is the root of all evil Reproof Of those who take advantage of evil times to do deeds of darkness little do they consider that the Devil rules them because Inter arma silent Leges This is your hour and the power of darkness Exhort To come out of the Devils Dominion It was God's Call and Invitation unto Abraham Gen. 12.1 and yet is unto every Son of Abraham 2 Cor. 6. Come out of them my people Rev. 18.4 The meaning is not that we should go out of the world that 's an absurdity to the Apostles own reasoning O how many are there in this dark world who yet think all things clear and themselves extreme quick-sighted Joh. 9. Who put darkness for light and light for darkness Isa 5.20 The light that is in them is darkness He who should tell a man this that he is in darkness that he is led with the Spirit of Errour that he walks in darkness and knoweth not whither he goeth that he is misled by the lying Spirit he would fare no better than Michajah did at the hands of Zedechiah This very stoutness and presumption that a man is in the light is an Argument that he is in darkness Joh. 9. He that hates his brother is in darkness even till now when the true light shineth 1 Joh. 2.9 10. Christ came for judgement into this world that they that see not might see and they that see might be made blind Paul thought he saw He thought he ought to do many things contrary to the Name of Jesus of Nazareth All this while poor Man he was blind and in the darkness till the glorious light shined unto him and that struck him stark blind that he knew himself to be blind Then was he led by the hand Ananias laid his hands upon him then was he sent to open their eyes Act. 26.18 Paul himself saith he was a Pattern 1 Tim. 1.16 Pray unto the Lord for Repentance that they may escape out of the snare of the Devil c. NOTES AND OBSERVATIONS UPON PHILIPPIANS II. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself and became obedient unto death even the death of the Cross THis is Verbum Dei a seasonable Text being part of the Epistle appointed to be read on the first day of this Passion week which contains the Humiliation and Exaltation of our Lord and Saviour Jesus Christ and an Exhortation unto us that we would conform our selves unto his Humiliation in hope of being made conformable to his Exaltation For the words from the 5th Verse to the 11th are a comparison inverted The Protasis is Christ's Example This mind was in Christ Jesus who being in the form of God c. The Apodosis is our conformity unto
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
in him they are circumcised c. vers 11. Burial and Baptism they are Arguments proper to special occasions nor shall I trouble you with them further than as they are serviceable to illustrate Christ's burial and resurrection and Christians Conformity thereunto In the words are expressed Christ's Humiliation and Exaltation and the Christians conformity thereunto In the former we have these Truths 1. Christ was buried 2. Christians are buried with him 3. By baptism In the latter 1. Christ is risen 2. Christians are risen with him 3. They are risen with him by Faith in the operation of God who raised up Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render wherein referring it to baptism mentioned in the former words and indeed the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer thereunto but all other English Translations turn it in whom and understand it of Christ as truly it may be And because there is a truth in both and who can tell whether the Holy Ghost in the Apostle intended rather we may according to the fulness of the Spirit understand both Observ 1. Hence it appears that as the Sacraments and Sacramental signs confirm and seal something to us when they are called signs and seals So likewise they require something of us If Christ be not risen ye are yet in your sins Object And why might not Faith in the operation of God stand but rather the operative power of God I Answer men are generally so full of their own interest that I vehemently suspect the Translators have rendered the word Operation out of design For whereas many men imagine themselves Just by that Righteousness which Christ himself wrought in the dayes of his flesh without any work of Righteousness wrought in their own hearts so why may they not imagine themselves risen by Faith in the operation of God although they be not risen unto a new life Yea the Marginal Gloss of the quarto Bible hath these words through Faith of the operation of God in believing that God by his power raised up Christ whereof we have a sure token in our Baptism There are who understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were referred to Faith Thus one of the old English translations Faith that is wrought by the operation of God But the Apostle understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of God whereby he raised up Christ from the dead as is evident by comparing with the Text 1 Cor. 6.14 Ephes 1.19 20. Observ 2. There is a Power given to Believers to rise with Christ from the dead This power is testified by David Psal 71.18 Thy power to every one that is to come Observ 3. Faith is the receiving of the divine Power whereby we may arise from the dead Rom. 4.21 Gal. 2.20 Observ 4. By Christ's Resurrection faith is given to all Act. 17.31 1 Pet. 1.3 21. Observ 5. This discovers the imaginary Faith or presumption rather of thousands at this day who believe that what God or Christ hath done or suffered it is for them both done and suffered and that so assuredly theirs as if they themselves had done and suffered it As when Christ is born it is for them when he is said to suffer it is for them for them that he is crucified dead and buried and risen again That he is their Saviour and Redeemer And what ground have they for averring and affirming all this What else but their Faith they believe all this And therefore it is so And ought not men to believe all this Yes no doubt if they have good ground for their belief How otherwise is Christ born for them unless he be formed in them and born anew And how are his sufferings theirs unless they suffer with him unless the sufferings of Christ abound in them 2 Cor. 1. How is his Crucifixion theirs unless they be crucified with him Gal. 2. How is his death theirs unless they dye with him How can they appropriate his burial to themselves unless they be buried together with him How can their Faith in the operation of God be beneficial unto themselves unless they believe in the Operative power of God By being born with him suffering with him crucified with him dead with him raised from the dead with him his birth suffering crucifixion death and resurrection become ours and not other ways Having spoken of our Lords Humiliation unto death even to the death of the Cross I should have followed him to his Resurrection But being dead it 's necessary he first be buried before he rise Let us now proceed and follow our Lord into his grave the lowest dungeon of his Humiliation In the words we have our Lords burial and the Colossians burial with him and that by Baptism So that ye have three Points contained in the words 1. Christ was buried 2. The Colossians and all true followers of our Lord are also buried with him 3. They are buried with him by baptism 1. The burial of Christ may be considered 1. According to the History of it so shall I speak of it in the first Point 2. Or according to the mystery and so in the second 1. According to the History Howsoever the use of our Tongue hath put no distinction between burial and interment or puting the dead body into the grave or ground yet certainly among the Jews burial was one thing interment another For the ancient burial was by Embalming as Herodotus in Euterpe tells us of the Egyptians that they embalmed the bodies of the dead with Mirrh Aloes Cedromel Salt Wax and Rosin washed them wound them up in fine Linnen and so kept them in Coffins Thus Joseph commanded his servants the Physicians to embalm his father and the Physicians embalmed Israel Gen. 50.2 and 26. They embalmed Joseph and put him into a coffin in Egypt Thus our Lord saith of the woman In that she hath poured this oyntment on my body she did it for my burial Matth. 26.12 Accordingly we read of his burial Joh. 19.39 40. Nicodemus brought a mixture of mirrh and aloes about an hundred pound weight then took they the body of Jesus and wound it in linnen cloaths with the spices as the manner of the Jews is to bury There 's his burial Now in vers 41.42 we read of his Resurrection The Reason of Christ's Burial and Interment was the expiation of the curse whereof this was part Dust thou art and to dust thou shalt return For as our Lord by his death overcame death and him that hath the power of death So by his accursed death and burial he redeemed us from the curse of the law being made a curse for us Gal. 3.13 For in Reason the Playster must be as large as the Sore and the Tent as large and deep as the wound Since that the venome of the Serpent reacheth even to the grave as Plutarch tells us of some dead men who turn to Serpents a monument of mans first poysoning by the
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
necessarily supposed non ens non agit that which hath no being hath no operation 2. Nothing acts or works unless it be able to act or work unless it have a power and ability to act or work therefore the Rule is good and true ab actu ad potentiam valet consequentia if any thing act or work it hath a power to act or work 3. Nothing can act or work unless there be an influence or flowing of the power from the Agent unto the Subject or Patient as though the fire be never so fervent yet unless that heat break forth from it into the water the water will never be hot Ye see therefore the necessity of these Three in Nature The Resurrection of Christ is ascribed to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be understood wholly of the third of these the operation or action of God but rather of the second Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and powerful but not only so the power of God as we shall see anon yea so our Translators themselves render the word elsewhere Wisd 7.26 where the Wise Man saith that the Wisdom or Christ of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn the unspotted mirrour of the power of God and Chap. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn he overcame them not by force of arms Thus 2 Thess 2.11 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion the full meaning of the word is an operative power or a power ready to work so Hesychius But that I may not seem to be alone and singular in this interpretation I concur herein with the Reformed Churches The French which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy or power to work as it is explained in their Margin of the Gen. Bible the Italian also Vertue Power or Strength so rendered by Deodati The Syriac also renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Vertue Power and Strength of Gods Spirit raised up Christ from the dead Rom. 8. Phil. 3. Castel In quo etiam simul resurrexistis per collocatam in Dei vi siduciam qui eum ex mortuis suscitavit But to put the matter out of question our Apostle in his Epistle to the Ephesians which Epistle is very like this writes the very same things and it is a Comment upon these words Ephes 1.18 19 20. where the Apostle prays they may know what is the exceeding greatness of Gods power to us ward who believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the efficacy of the might of his power which he wrought in Christ when he raised him from the dead 2. That we may know how Faith is here to be understood we must know that in the object of Faith there is a twofold formale 1. Verum 2. Potens Rom. 4.20 21. we either look 1. At the truth of what is spoken which we believe and so faith is an assent unto Divine Truth exempli causa That Christ is risen from the dead that Christ hath overcome sin Or else 2. We look at the power of him who speaks and so Faith is joyned with hope which we call confidence and so Faith is defined by the Apostle Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or as it is better in the Margin the confidence of things hoped for For so the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the application of the mind and heart unto some person or thing for the obtaining of some thing And thus Faith is here to be understood for confidence which is the applying of the mind and heart unto the power of God and Christ for the obtaining of the Mans Life and Resurrection Belief and Hope or confidence in the power of God Reason Man by his Fall is so deeply plunged and sunk into sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Observ 1. The condition of unregenerate men they are dead in trespasses and sins Ephes 2.4 without God in the world so many several sins so many several deaths Idol worshippers are dead Hos 13.1 Generally sinful men are dead while they live Good God! what a world there is of dead men eating and drinking and buying and selling and marrying and giving in marriage yea preaching and hearing yea administring and receiving the Sacrament Paul thought he might preach to others yet himself become a castaway and they who ate and drank at Christs Table were shut out of his Kingdom as workers of iniquity I know well how we are wont to excuse our selves and one another Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and we believe that we are those men whose sins are covered and therefore we are blessed Would God we were but how goes the Prophet on vers 2. and in whose Spirit there is no guile Is there no guile in thy Spirit The Lord loveth truth in the inward parts Psal 50. Wo unto you Scribes and Pharisees Hypocrites ye appear outwardly Righteous unto men but within ye are full of hypocrisie and iniquity Matth. 23.27 28. He who denounceth a woe and a curse to those who are inwardly full of hypocrisie and iniquity He is no respecter of persons will he pronounce a blessing upon us if their be guil in our spirit O Beloved Let us not flatter our selves so far forth as we continue in any sin we are dead from Christ our life dead from the life of our Lord All our pretences and excuses of our sins they are no better than what our Saviour saith to him that would go bury his father when Christ bid him follow him Let the dead bury the dead such are our pleas when our Lord bids us follow him from death to life Observ 2. An argument of God's and Christ's omnipotency Observ 3. Observe what kind of Faith the Christian Faith is and what the object of it is It is not only such as is grounded upon a promise but such as is grounded upon a command Awake thou that sleepest and arise from the dead not only relying upon God as true and faithful but also resting upon God as able and powerful to raise us from the death of sin into the life of Righteousness This is a rare Faith Beloved Such a Faith Christ when he comes shall not find upon the earth Luk. 18.7 8. Thou wilt say Christ dyed for thy sin and rose again for thy justification 'T is true he did so but did he dye for thy sin that thou mightest still live in sin Did he rise for thy justification that thou mightest be still in sin and unrighteousness Thou wilt say Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by faith of the Son of God who dyed for thee and gave himself for thee Gal. 2.20 Thou believest
are spent on this Argument I shall therefore spend no more time in the proof of this point only I shall shew the Reasons of Christ's Resurrection and then make application of it unto our selves The Reasons of Christ's Resurrection are considerable In regard of 1. God who raiseth the dead 2. Christ who is risen from the dead 3. God's People Christian Men and Women who must be raised from the dead 1. All the wayes of the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Truth which meet us very oft together in Scripture and God hath engaged them both for the Resurrection of Christ 1. He engaged his Mercy when out of meer Grace and Favour to us He raised up our Lord Jesus Christ as St. Peter blesseth God for it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead 2. He engaged his Truth Psal 16. Thou wilt not leave my soul in hell neither wilt thou suffer thine Holy One to see corruption This St. Peter interprets of our Saviour Act. 2.30 31 32. and averrs it to be fulfilled in him 3. He freeth both his engagements at once Act. 13.34 As concerning that he raised him from the dead now no more to return unto corruption He saith on this wise I will give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David 2. In regard of Christ his Person and Office 1. Such was the dignity of his Person so great was his Power That it was impossible he should be detained by death Act. 2.24 God hath raised up Jesus having loosed the pains or as the Syriack word signifieth the cords of death which are more properly loosed than pains because it was not possible that he should be holden of it and therefore he loosed his bands as easily as Sampson his type brake his cords Destroy this Temple saith he and in three dayes I will raise it up and I have power to lay down my life and I have power to take it up again 2. In regard of his Office of Eternal King and Priest Mediator and Intercessor of his Church none of which could have been performed by him had he been still seized by death 3. In regard of Gods People for all the blessings of God and Christ are centred together in the Church He was delivered for our sins and raised again for our justification Rom. 4.25 And this to be the main drift of the Law and Prophets and the summ of Pauls preachings Act. 26.22 23. I continue unto this day witnessing both to small and great saying none other things than those which 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 should shew light unto the People and to the Gentiles This point is usefull for 1. Instruction 2. Reprehension 3. Information Observe then a pledge and earnest of the Resurrection from the dead It is the Apostles Argument If Christ be risen how say some of you that there is no resurrection from the dead Christ is our Head and he is risen and therefore he must have a body conformable unto him Christ is the first fruits of them that sleep every one in his own order Christ the first fruits afterward those who are Christs 1 Cor. 15. Certain it is then raised we shall be but it concerns us neerly to look to it and provide betimes They that have done good shall come forth to the Resurrection of Life and they that have done evil unto the Resurrection of Condemnation Joh. 5.29 2. Observe how true and faithful our God is in the performance of his great Promise It is the use which St. Paul makes of Christ's Resurrection Act. 13.32 33. We declare unto you glad tydings how that the Promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again He that is faithfull in little is faithfull also in much So our Lord reasons in regard of us Luk. 16.10 Thou hast been faithful in a few things Mat. 25.21 A rare vertue because commonly men are wont to neglect small things De minimis we say non curat Lex we mean the Humane Law not Divine But we may reason concerning God He who is faithful in much he is faithful also in little for he who hath given us his Son to die for us and to rise again how shall he not together with him freely give us all things For all things are less than he is Rom. 8.32 we depend upon him for eternal happiness and shall we not trust him for temporal blessings We may relie upon him for the salvation of our souls and shall we not relie on him for the support of our bodies If some great Rich Man were bound to pay us such a summ of money we would not doubt of it though he might prove false or break God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God all-sufficient who can neither be deceived nor deceive hath promised all things necessary for us yea he hath performed one of his greatest promises The Resurrection of the Lord Jesus And shall we not trust him for the less God is true in performing his promises Let us be true and faithful to him to perform our promise at the Sacrament otherwise let us know that God is true also in his threatnings 3. Observe the Truth of Christ's Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. 1.4 This is a sure guard of our Faith and of the whole Christian Religion 4. Observe the verifying of all those Types and Figures which foreshewed our Lords Death and Resurrection That of Jonas observed by our Saviour Matth. 12.40 That of Daniel delivered from the Den of Lyons and exalted to honour That of Joseph promoted from the Prison to the Throne and called Zaphne Paneanah the Saviour of the world But because his two estates were so different as death and life they were not possible to be figured in any one Creature But the Fathers have observed the like in Nature as that of the Palm-tree which being dead and consumed revives out of its own dust if we may believe the Philosophers or that of the Phaenix which dyes and returns to life out of its own ashes If we may credit Historians Philosophers and the Greek and Latin Fathers who make both these Emblemes of the Resurrection unless it be one and the same story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifying both the Phaenix and the Palm-tree But we need not borrow Types from nature of the Fathers observation The Scripture it self is copious enough in examples more ordinary But that is a most fit one Joh. 12.24 Except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth
forth much fruit the balsome or quintessence of the wheat remains after the corn is dead which recalls it to life So doth the Divinity of Christ which revives the humanity St. Paul useth the same similitude that which thou sowest is not quickened except it dye 1 Cor. 15. But Christ in the antitype performed that alone which in his type was most what in Scripture signified by the death and life of two Creatures Two birds were used in the cleansing of the Leaper whereof the one must be killed the other must be let fly Levit. 14. Two Goats must be taken to make expiation for the people whereof the one must be slain the other sent away alive Levit. 16.5 Our Lord is the Truth of both who by himself purgeth the leprosie of our sin Heb. 1.3 And by himself makes expiation for the the people who was put to death in the flesh but quickened in the spirit 1 Pet. 3.18 And though he were crucified through weakness yet he liveth by the power of God 2 Cor. 13.14 O Beloved Should not the love of Christ constrain us that we thus should judge that if one dyed for all then were all dead and that he dyed for all that we who live should not live unto our selves but unto him that dyed for us and rose again 5. Observe the Authority and Soveraignty of Christ To this end Christ both dyed and rose again and revived that he might be Lord both of the dead and of the living Rom. 14.9 The like we read Eph. 1.19 22. O then Beloved let us acknowledge his Soveraignty let us demean our selves as his members as we profess we will at this holy Sacrament should not the members hold conformity with their head He will be sanctified in all that draw near unto him 6. Observe the great strength and power of Christ seen especially in this that he hath abolished death and brought life and immortality to light 2 Tim. 1.10 That through death he hath destroyed him who had the power of death that is the Devil Heb. 2.14 That he the stronger man hath overcome the strong man Luk. 11.21 22. This victory was signified in that he hath spoiled principalites and powers and made a shew of them openly triumphing over them in himself Col. 2.16 Which was figured by the many victories we read of in Josuah Judges and the Books of Samuel Kings and Chronicles and therefore say he was typified by Josuah by Sampson by David as Epaminondas This all this and more we are content to ascribe unto Christ when we say he is Omnipotent But was he so powerful in his death and is he not more powerful if his power can be increased or at least as powerful having conquered death I am with you to the end of the world saith our Saviour if he be with us as yet so powerful where doth he exercise his power Is not that power exercised in us But then how comes it to pass that we are so weak to be overcome of every temptation Ezech. 16.30 How weak is thine heart since thou dost all these things How cometh our enemy so strong that he takes men captive at his will Judg. 3.8 2 Tim. 2.26 That he is so operative and efficacious in the children of disobedience Eph. 2.2 Judg. 6.12 13. O Beloved what benefit is it to us that Christ is so strong if we remain yet so weak What if Christ hath conquered sin and Satan if yet they be conquered if yet they bear rule in us if yet we have not Faith in the operation of God who raised up Christ from the dead Col. 2.12 We acknowledge Christ the true Josuah But hath he yet overcome Hiericho i. e. the power of the world and the Devil in us So Austin and others interpret Jericho Have the Gibeonites submitted themselves unto him Hath he cast down every high thing in us that exalts it self against the knowledge of God 2 Cor. 10.5 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Hath he subdued Jabin i. e. knowledge the false and erroneous knowledge or knowledge falsly so called as the Apostle speaks or the Devil or the wisdom of the Flesh So Origen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or the pride of knowledge 2 King 9.8 where instead of I will not leave one from Ahab to him that pisseth against the wall the Chaldee Paraphrase hath every knowing knowledge i. e. all pride as of knowledge as the Apostle speaks we know that we have all knowledge 1 Cor. 8.1 We confess that he is the true Sampson But hath he yet conquered the Philistins potu cadentes drunkenness and sensuality So another of the Ancients renders that word Hath he carried away the Gates and Bars of Gaza the strength and power of temptations So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfieth strength and contumacy Is he so strong to conquer Hell and can he not conquer our lusts O Beloved then we are fit to extol Christ's Power when we know and find by experience in our selves that he hath subdued or is now subduing and conquering the power of sin and Satan in us When he hath troden Satan not only under his own but also under our feet Rom. 16.20 This power the Apostle desireth to know in himself Phil. 3.8 9 10. I count all things loss that I may know Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death if by any means I might attain unto the resurrection from the dead And this he acknowledgeth operative in himself Col. 1.29 Whereunto saith he I also labour striving according to his working which worketh in me mightily Then we are fit to triumph in Christ and extol his victory over Sin Satan Hell and Death When we know experimentally that he hath given the victory over these enemies in us when we can truly say with the Apostle Thanks be to God who gives us the victory through our Lord Jesus Christ 2. This is also a ground of Reprehension of those who out of superstition observe this and other days as if Christ's Resurrection were to be remembred only upon this day For howsoever for the commemoration of our Saviours benefits and the help of our own memories which are very slippery and weak for the retaining of what is good certain days are named after our Saviours actions yet as the benefits are continual perpetual and daily so likewise ought the memory of them to be And therefore every Lords day is a remembrance of the Resurrection of our Lord yea every day And therefore because beneficium postulat officium every benefit requires a duty our life every day ought to be suitable to the memory of our Savious Rerection and every day ought to speak the commemoration of it and belief of our own Resurrection and a life agreeable thereunto Not like many who seem very Religious this day or any other Lords day and that devotion excuseth them all the week after Or as I
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
whereas there are two Adams the earthly and the heavenly where the earthly fails the heavenly makes supply what the earthly man polluted and defiled the heavenly man must purge and make clean 1 Joh. 2.1 2. If any man sin we have an advocate with the Father This is he who came from Edom Esay 63.1 with red garments from Bozrah Edom signifieth red and notes the earthly man of flesh and blood The Prophet their describes Christ's coming victoriously from his conquest of the earthly man subduing him unto himself He came from Bozrah from conquering the strong hold of Edom the earthly man So Bozrah signifieth a fortress or strong-hold that fortress which the strong man held until a stronger than he came Luk. 11. and took away his armour from him wherein he trusted So our Apostle the best interpreter of that place of Esay Heb. 2.14 15. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death i. e. the devil and deliver them who through the fear of death were all their life long subject unto bondage So the Lord exercised upon the Devil the legem talionis whereby he who did injury should suffer the like Levit. 24.20 Satan had ejected Christ out of his Kingdom bringing in Idolatry and Superstition into the world And therefore now is the judgement of this world saith our Saviour Joh. 12. i. e. the world shall now be set free from Satan so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth now the prince of this world shall be cast out And whereas Satan was the cause of Christ's death Christ avenged that of Satan which was to him instead of death Joh. 8.16 The prince of this world is judged Thus 1 Cor. 15.54 55 56 57. This purging Beloved we must not gaze upon as a thing done 1600 years since only and wrought to our hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present Tense so likewise in the Latin here faciens and so it 's a continued act figured by Gods leading the people out of Egypt through the red Sea not that the Sea was red or the Sand in the bottom of it as many have thought but from Edom which signifieth red that Sea bordering upon the Land of Idumea o◠Edoms land which the Poets call Eritheus or Erytheius Through this Sea the Lord leads his people continually and purgeth them by the spiritual waters of it from the power of the spiritual Pharaoh and the Egyptians which signifie our sins according to the interpretation of Micha 7.15 19. So that the Lord may say properly enough to every one of us whom he hath purged from his sins that in the Preface to the Commandments I am the Lord thy God who hath brought thee out of the land of Egypt It is also true in this sence that by his stripes we are healed Esay 53.5 by his active stripes Prov. 20.30 The blewness of a wound is a purging medicine cleansing away evil So do stripes the inward parts of the belly such stripes and correction of wisdom are never out of time saith the wise man Ecclus. 22.6 they are continued for the Lord scourgeth every son whom he receiveth Heb. 12.6 that he may make him partaker of his holiness vers 10. Reason 1. In regard of God the Father Hab. 3.13 He wills not the death of a sinner Ezeck 18. Rom. 3.25 26. God the Father hath set forth Christ to be a propitiation through Faith in his blood God is pure 1 Joh. 3.3 He loves his own Image and the restauration of it in his creature and therefore works out whatever is contrary thereunto chastens him corrects him purgeth him that he may make him partaker of his holiness Heb. 12.10 He hates the sin of his creature and so desires that his creature should separate from it For this end he shut up all under unbelief and sin that he might have mercy upon all Rom. 11.32 Reason 2. In regard of 1. The Son of God and his ends why he came into the world to destroy and dissolve and purge out of us the works of the Devil Iniquity was bound up in the bearts of children by their first birth Prov. 22.15 Satan bound it up there And our Lord he came to dissolve and unloose that work of the Devil 1 Joh. 3.8 This was figured by our Saviours loosing the woman whom Satan had bound Luk. 13.16 2. He himself bare our sins in his own body on the tree that we being dead to sin should live unto righteousness 1 Pet. 2.24 3. Christ hath once suffered for sins the just for the unjust that he might bring us unto God 1 Pet. 3.18 God creates us for his glory If we should be still polluted with sin we shall be to his dishonour As if a man had a special plaister for a sore and let it lye by him and made no use of it we have wounds and putrified sores c. and we let them fester it may cost us our lives Esay 1.5 6 7. he binds and makes application of the plaister vers 16.20 Prov. 16.6 by mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Object 1. If we be purged from our sins how is it that we are as yet so polluted with our sins or since we are so polluted how are we purged Answ 1. We must distinguish between the impetration or obtaining redemption for us Heb. 9.12 and the Application which is by faith Act. 15.9 2. We must know that Christs purging of us is not only to be understood as an act passed but also as an act continued as I shewed before 1 Joh. 1.7.9 That fountain Zach. 13.1 Set open for Judah and Jerusalem to wash in cleanseth and purgeth the Generations of believers and runs along with them as that water is said to have done 1 Cor. 10.4 They drunk of that rock that followed them or went along with them For as a living Fountain whatever filth is cast into it it purgeth it out again contrary to a pool or standing water which cannot purge it self but becomes more and more putrified And as they who tread the Vintage go into the troughs with all their filth and nastiness but there is a vigour and life in the blood of the grape which purgeth all filth and works it out again even so the Blood and Spirit of Christ like a living Fountain where-ever it is purgeth and cleanseth out all filth contrary to it's spirit And as our Apostle reasons Heb. 9.13 14. If the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ Object 2. If Christ hath wrought the purging of our sins why are we exhorted still to purge them Answ Christ and Believers are often in Scripture said to
wherein they are as S. Paul did 1 Cor. 9.20 Some are Professors i. e. Jews He who hath attained unto the true freedom to the Professors he becomes as a Professor some think they are bound by their own strength to be obedient unto the Law to become unto such as one of them to them who account themselves free from the Law and without as one without the Law What should a man be a Libertine Should he rant because others rant No the Apostle having said to them who are without the Law as without the Law adds though under the Law unto Christ There are some weak ones even as babes and children to them he became as weak So did the Apostle to the Galatians Gal. 4.19.20 They were children he speaks to them as unto children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to be with you and change my voice as a Nurse doth to a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 1 Cor. 3. to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mothers use diminutives to their little ones so the Lord calls Israel by the name of Jeshurun i. e. Rectule from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little right one Esay 44.2 Observ 5. Take notice then how near the Lord Jesus is unto all those who are willing towards him and towards his righteousness That appears from the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a near neighbour to us Deut. 4.7 The word is near thee Rom. 10.8 9 10. Cant. 2.9 He dwells in our house of clay Job 19. appears in our flesh and blood as John 1.14 He looks through the windows His eyes are intentive upon us observing what we do and what we suffer Flourishing or blossoming Where-ever he takes part of flesh and blood he discovers himself in fruitfulness Through the Lattices He lets in light into our souls for such light belongs to the children as through a glass darkly 1 Cor. 13.12 Observ 6. Take notice what a mighty Divine power inhabits our humanity even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Divinity the Christ the power of God He lays hold of us if we be the Seed of Abraham see what a blameless holy sober just patient long-suffering humble meek obedient life he lived among wicked men in this world he gave us an example and pattern of the same life and if we be the Seed of Abraham Believers in him he is the principle of the same life in us also for know ye not that Christ Jesus is in you unless ye be cast-aways He is in us to impower us to the same holy sober righteous humble meek patient long-suffering obedient life the life of God Wherefore either acknowledge thy self an unbeliever and none of Abrahams Seed or apply thy self to the same principle of life in whom thou pretendest to abide and dwell in him and he in thee for he who saith he abideth in him ought himself so to walk as he walked 1 John 2.6 It is not enough that Christ so walked for he therefore so walked that we should follow his steps 1 Pet. Exhort The love of the children constrained the Lord Jesus to take upon him our nature O let the love of Christ constrain us to love him again and conform our selves unto him that as his love inclined him to partake of our nature which was meerly beneficial to us so much more may our love to him incline us to him that we may partake of his Divine nature having escaped the corruption that is in the world through lusts Among all these reasons whether from the impulsive causes or from the ends for which our Lord took flesh and blood we find not one wherein the Lord Jesus sought himself or any self interest that which among most men is commonly the first mover and the last end that finds no place at all in our Lords so great condescent all he aimed at was the Will of his Father and the good of his Children Joh. 10.15 18. But though he aimed not at any end of his own but at his brethrens good yet no end he aimed at was that we should live as we list but unto him 2 Cor. 5. That they who lived should not henceforth live unto themselves but unto him that died for them and rose again More NOTES on HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Axioms 1. THe Devil hath the power of death 2. Christ took part of flesh and blood c. that he might destroy the devil 3. That he might deliver them that through the fear of death were all their life long subject to bondage In these words we have two Articles of the Christian Faith 1. That Christ was born of the Virgin Mary 2. That he suffered under Pontius Pilate 1. The Devil hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto we have heard some causes alledged and implyed why our Lord took part of flesh and blood 1. The Children were his brethren for the sanctifier and they who are sanctified are all of one His love to his brethren inclined him as our Apostle now shews us the ends why our Lord was partaker of flesh and blood and these are in order one to other he took part of flesh and blood 1. That he might die 2. He took part c. and died that by death he might destroy 3. He took part c. died and destroyed that he might deliver those 4. He took part died that by power of his death he might deliver that he might be in all things like unto his brethren that he might be a mercifull and faithful high Priest The first end is implyed and considered only as a means to the second He took part c. that by death c. wherein are two things 1. That the Devil hath the power of death 2. Christ took part 1. that he might destroy him that had it and 2. that he might deliver those who feared Quaere What are meant by 1. Death 2. the power of Death 3. the Devil 4. how the Devil may be understood to have the power of death 1. Death being generally a privation is best known by what is opposite thereunto which is Life Now Life is either 1. Natural as of Plants Animals or Rational Creatures or else 2. Spiritual that which by eminency is called the Life of God in all holiness and righteousness which God requireth And therefore Death opposite hereunto is either 1. Natural or 2. Spiritual both kinds of death may be here understood 1. The Natural Death for God having said in the day that thou eatest thereof moriendo morieris by eating thereof Man became liable to death which became natural to his posterity And 2. That not only a separation of the soul from the body but also an immersion or as it were imprisoning the Soul 1. In a more gross inert and sluggish body of the Elements than the Soul was at first
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
brotherhood with Christ yet neglect yea expose themselves to the temptations of Satan See Notes on Zeph. 2.1 2. 2. Christ hath been tempted wherein two things are to be enquired 1. What it is to be tempted 2. How Christ was tempted 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See on this word before 2. Christ was tempted in the days of his flesh and of his spirit and in both either 1. By him who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Or 2. By his instuments 1. By the Tempter himself ye read of a notable duel or combat between our Lord and the Tempter Matth. 4. See Notes in locum And thus our Lord was tempted by the Tempter himself 2. Our Lord also was tempted by the great tempters instruments wicked men by the Pharisees and Sadduces Matth. 16.1 whereby they would try his power that if he did not according to their curiosity they might expose him to slander they would have him shew them a sign from heaven Matth. 19.3 The Pharisees tempted him to prove his skill in the Law Whether a man might put away his wife for every cause or no that they might either deride him if he knew not or make him odious to one or other Sex Matth. 22.18 The Pharisees and Herodians tryed his obedience unto Governours that if he should say tribute were to be paid he might incurr the hatred of the people if he should deny tribute to be paid they might bring him in peril of his life Matth. 22.35 36. They tempting him ask him what is the great commandment in the law to try his skill in the Law of God Joh. 8.6 The woman taken in adultery whether to be stoned or no That they might accuse him either to the Roman Power who had taken away all Authority of putting any to death from the Jews or to accuse him to the people as one who took away and was an enemy to their liberty These and the like temptations he had in the dayes of his flesh 2. He was and is tempted also in the dayes of his Spirit 1 Cor. 10.9 Let not us tempt Christ saith the Apostle as they tempted him Numb 21. doubting of the truth of his promises or his power to perform them The Reason in regard of God It 's much for his honour that Satan should be foiled at his own weapons c. See Notes on Mat. 4.1 It was unadvisedly spoken of the Stoick that Jupiter could see no sight on earth more delightful to him or more honourable than Cato killing of himself a cowardly act a foolish act he feared Caesar would kill him and he to prevent him killed himself stultum est ne moriare mori Cato timourously yielded to the temptation How much more delightfull how much more honourable was it unto the most high God to see Job on the dunghil grapling with manifold temptations from loss of goods loss of children false accusations of seeming friends suggestion to desperation from his Wife and whatever witty cruelty this Tempter could inflict on his body or mind Yet all this came short of the Lord Jesus whose whole life and death was as it were one continued temptation wherein he continued a conquerour Job 19.25 How honourable must that needs be to the most High God that Satan the tempter should meet with one whom neither lusts of the flesh Satan nor the world could overcome See Notes on Matth. 4.2 This was necessary in regard of Christ See ubi supra 3. It was necessary in regard of us ibid. Observ 1. It 's a pleasant and delightful thing c. ibid. Observ 2. Who can promise himself exemption from temptation the Son of God is tempted Observ 3. It 's no dishonour to be tempted the Son of God was tempted Observ 4. The Lord Jesus did not voluntarily expose himself unto temptations that appears in that he is said in the Text to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted he was passive in his temptations he was led by the spirit into the wilderness to be tempted c. See ubi supra Much less ought we to expose our selves to temptation but rather to be led into them even necessity of Nature and the proper business of every mans calling wherein God hath set him do as it were lead him into temptations wherein he falls by reason of them The Apostle in that he speaks of evil concupiscence he implyes that there is some concupiscence that is not evil as that of eating and drinking and sleeping and other natural desires which no doubt are not sinful being implanted in us by God for maintenance of our being yet the Tempter way-layes us even in these as he tempted our Lord when he was hungry and not before and thus he tryes to make our Table a snare by eating or drinking too much and making the natural desire sinful Thus to the natural desire of sleep he adds yet a little sleep yet a little slumber yet a little folding of the hands to sleep A man is often led into temptation by the proper business of his calling Ecclus. 27.2 buying and selling are lawful actions of mens calling but as a nail stickes fast between stones so doth sin between buying and selling Gen. 39.11 12. Joseph went into the house to do his work Chald. Paraph. to look out the writings of his accounts and his Mistris caught him by the garment and tempted him to folly such temptations follow upon our natural desires and the proper business of our callings which we cannot truly be said to expose our selves unto What then should we forbear the natural desire or desist from the works of our Callings neither so nor so although temptation adhere unto these desires and actions yet sin doth not necessarily adhere or cleave unto the temptation Observ 5. To be tempted is no sin See Notes on Matth. 4. then the Midianites c. It is true no man can truly be said to sin but first he is tempted to sin so that temptation is the beginning of sin but it is as true that no man can be said to sin unless he yields his consent unto the temptation so that temptation is not alwayes the beginning of sin Exhort 1. Let not us tempt Christ as some of them also tempted distrust him not Exhort 2. Let not us yield to the temptation Observ Behold in the Lord Jesus a glorious pattern and example for our imitation He was tempted in all things without sin that we might know how to be tempted without sin this is the method and way wherein he walked 1 Pet. 2.21 He was baptized and then led by the spirit into the wilderness to be tempted All Christs actions and passions and temptations are our instructions See Notes on Matth. 4. when we are thus emptied of our selves we are then fit to be tempted of the Devil yea being strong in faith and fervent in love unto our God and his Righteousness we shall count it all joy when
non introibit saith the Wise Man The world cannot receive the holy Spirit saith our Saviour There is a path which no fowl knoweth and which the Vultures eye hath not seen i. e. the way to wisdom Job 28.7 which is death vers 22-28 Nay they not only see but they become in their disobedience more blind than they were before 2 Pet. 1.9 The Gods of this world blinds them 2 Cor. 4. the true God hides himself from them He that lacketh these things is blind and groaps for the way with his hand so in the Low Dutch and our Old English as blind men feel for their way This was figured by the Sodomites they were wicked men and so blind but when they pressed to enter into Lots house they were smitten with greater blindness Lot signifieth the hidden Deity which when men intrude into to know in their uncleanness they become more blind The slothful Servant that received his Masters money and improved it not received the Grace of God in vain and made no use of it in an holy Life and Godly conversation he both lost his Talent and was cast into outer darkness Thus God dealt and yet deals with Natural Men who have some knowledge of God by the Creatures and improve it not unto his Glory in an holy life Rom. 1.21 22. O how fearful then shall our condition be who beside the Book of Nature have the written Law Moses the Prophets Christ and his Apostles and the holy men of God sounding daily in our ears if we improve not this knowledge to an holy life and Godly conversation surely they who know so well their Masters will and do it not shall be beaten with many stripes our Talent shall be taken from us and we cast into outer darkness we shall be given up unto a reprobate mind or a mind void of judgement and then what followeth ye read in the five last Verses of Rom. 1. a most dreadful condition from which the Lord deliver us They had Moses and the Prophets let them hear them otherwise they must come into the place of torment we have Moses Prophets Psalms c. Christ's Gospel Behold then who are those quick-sighted Eagles who see the Sun of Righteousness in his Glory We have heard of the School-men who by their searching curiosity have soared high whose followers have called them by most glorious names and titles as Seraphical men Angelical men most subtil most acute men The peaceable men the holy men the pure hearted men these are the true Seraphical Angelical Acute men these are the true Eagles these are they that shall see the Lord for whereas our good God hath propounded a Salvation whereof all sorts of men are capable high and low rich and poor one with another which is therefore called a common Salvation and hath prescribed a plain and simple way of peaceableness and holiness These high-flown contemplative men have found out a great many distinctions and several wayes of seeing God whereof indeed many have no ground at all in Scripture and therefore rather hinder than further our sight of God like Spectacles to a good sight they present the Object less or further off than indeed it is and so do these distinctions as it were straiten God within the comprehension of mans narrow brain and represent him further off than he is Whereas he is not far from any one of us for in him we live and move and have our being Act. 17. The most sublime and eminent way of knowing God is Love 1 Cor. 12. ult cut off from the thirteenth Love and Peace Peace and Holiness Charitas intrat ubi scientia foris stat As for those speculative scholastical distinctions pretended for the more accurate way of knowing God they rather darken our sight of him and do not quit the labour taken for the understanding of them which when we understand all we have gotten is but variety of words The Lord hides himself and his Mysteries from the prying curiosity of these wise and prudent men As where Job speaking of the search for wisdom Job 28.7 There is a path saith he which no fowl knoweth and which the vultures eye hath not seen we may understand him to speak of such subtil prying and searching spirits as these are their eye hath not seen the Wisdom of God No the Lord hides himself and his Wisdom from such high soaring Fowls of the Air which our Saviour Matth. 13. interprets evil spirits he hides himself and his wisdom from such acute prying Vultures as these are and reveils himself to his holy and peaceable babes Exhort To endeavour to see the Lord. Motive From the desire of all God's Saints in the Old Testament to see and hear the things which his Disciples saw and heard Matth. 13.17 Blessed are your eyes for they see and your ears for they hear for verily I say unto you that many Prophets and righteous men St. Luke adds and Kings have desired to see those things which ye see and have not seen them Doth any man think these things are to be understood of Christ in the flesh I find some of the Ancients of this opinion that their eyes were blessed who saw Christ in the flesh and their ears blessed who heard the voice of Christ in the flesh Blessed indeed if they understand it aright if they saw Christ in themselves and heard the voice of Christ speaking in them as St. Paul did yet the same Apostle though he had known Christ according to the flesh yet now henceforth saith he I know him so no more 2 Cor. 5.16 They were childish desires and unworthy so great a Father as to set the highest ambition of his soul upon them to see Christ in the flesh c. Christum in carne Paulum in ore Romam in flore These things were seen even by wicked men even by the enimies of Christ O blessed were their eyes who saw and their ears who heard the Revelation of the heavenly Mysteries locked up from all disobedient and unholy men To such he speaks nothing without a parable and to such he speaks yet but in hidden and dark parables which they understand not but when they were alone he expounded all things unto his disciples Marc. 4.34 And so he doth to this day Joh. 14.21 Are we so quick-sighted are our eyes and ears so blessed that we can see that just one and hear the voice of his mouth as Paul did Act. St. Paul while he was yet blind thought he saw the Lord as clearly as his most enlightned Disciples The disobedient Jews thought they saw God as clearly as St. Paul did whence arose Paul's persecution of the Church at Damascus and the Jews persecution of St. Paul at Damascus and Jerusalem The Prophets of Baal were as confident of their vision as Michaiah was 1 King 2.2 And Hananiah and Shemaiah thought they had as good a sight of God as Jeremy had Jer. 28.29 And if any man should say
question was conceived to be a great sin and caused another Say we not well that thou art a Samaritane and hast a Devil Nay their malice ended not in reproachful words for when Pilate asked them What evil hath he done 'T was evil enough to have done no evil the Text saith They cryed out so much the more let him be crucified Matth. 27.23 'T was sin enough for S. Paul to say I have lived in all good conscience before God until this day then Ananias commanded those that stood by to smite him on the mouth Solomon long since discovered the general design of ungodly men against the doers of the word even for the very same reason He is grievous unto us to behold for his life is not like other mens his ways are of another fashion and that 's reason enough for that which followeth Let us examine him with despightfulness and torture let us condemn him to a shameful death And therefore this can be no pleasant argument to some you know what befel the two Spies who said they were well able to overcome their enemies though ten said the contrary The multitude bade stone them But blessed be God there are many in the world though the world 's not worthy of them yea many in this Assembly who think the word possible to be done and accordingly endeavour in faithfulness to do it Nor will I with S. Hierom denounce Anathema against those who are of another mind only give me leave to propound this problem to you I beseech ye consider it Whether such according to the Apostle's reasoning Hebr. 4. may not truly and properly be called Unbelievers which I leave to be discussed by better judgments and proceed to that which follows from this precept The word is to be done not some part of it only we must not pick and chuse among the Commandments of God as some think themselves excused from the second Table of the Law by performing some sleight easie Precepts of the first Tith Mint and Dill and leave undone the great things of the law Matth. 23.23 Mich. 6.8 2. Others do some great things of the Law but take them up by a certain set number seven kinds of good works and no more 3. Others will do the word of the Gospel but not the word of the Law and Prophets But we must not separate the Law from the Prophets nor the Gospel from the Law nor any one from any other S. Paul preached the righteousness of the Gospel testified by the Law and the Prophets Rom. 3.21 And therefore S. Peter when he would have had three Tabernacles made one for Moses the Law-giver another for Elias the chief Prophet and another for Christ that they might have kept asunder The Text saith He knew not what he said Mark 9.56 No for Christ saith It behoves us to fulfil all righteousness Matth. 3.15 And our Apostle in the Text Be ye doers not of this or that precept of the word only but of the word be ye doers Observ 1. Christian Religion is practical and consists in doing our Apostle in the last verse of this Chapter defines the pure Religion and undefiled by action to visit the fatherless and widows in their necessity to keep ones self unspotted of the world vers 27. Matth. 25.35 So that it 's strange there should be a Sect of men that of all other in the Christian world engrosseth the pure Religion to themselves and glory in it yet place it not in doing nay they cannot endure to hear that Faith is a work though the Scripture expresly say so more than once Joh. 6.29 1 Joh. 3.23 Or if they allow Religion to consist in doing yet not before God but only declaratively and before men but that will not serve their turn here for this pure Religion and undefiled which is here defined by doing is not said to be before men but before God and the Father These are the hearers only which our Apostle speaks of whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand such as do nothing else but hear the word or as the word also signifieth such as do nothing else but learn and study the word As for the first they take offence as if they were forbidden to hear the word yea they cry out persecution and say they are debarred from the dayly food of their souls We quarrel not their learning nor studying the word God forbid let them hear on and study on a God's name nay benefacitis attendentes saith S. Peter and much good do them with their spiritual meat But if like children they be wanton if they play with their meat it must be taken from them but if like Ishmaelites which signifieth hearers of God and typified this Sect they are notable only for their ear-rings and make an Idol of their learning as Aaron and Gideon did if they hear to contention and preach to contention and do nothing at all but are busie bodies and prattle against the Government of the Church and State if like their Father Ishmael their hand be against every man how can they but expect with Ishmael that every man's hand be against them whereas if they would be doers of the word if they would be followers of that which is good if they would be peaceable gentle meek temperate against these things blessed be God there 's no law I beseech ye suffer the word of Exhortation I 'll end all The Duty is general and the Arguments to perswade us are so many that they cannot all be named at this time It shall suffice dare sapienti occasionem to put this Learned Auditory in mind of some few with whom I presume the conceit of impossibility so little so nothing at all prevails that they think not the Duty difficult or because difficult that so much the more animates and encourageth a generous spirit while conceived possible and if conceived possible 't will not long be difficult but at length prove feasible and easie whether we consider 1. The word to be done Or 2. The helps to do it 1. As for the word to be done 't is true that by reason of our manifold strayings from our God it is also manifold and so made hard and heavy for whereas God hath made man upright and he hath gone astray and found out many inventions God sent out after him a manifold Law I have written unto them multiplices leges or multitudes of my law saith God Hos 8.12 Job 11.6 But upon man's return unto his God the manifold Law is contracted to a smaller number by Moses Deut. 10.12 13. and yet to a smaller by Michah Mich. 6.8 and to a smaller than that by Solomon Eccles 12. and by a greater than Solomon our blessed Saviour who came out of the bosom of his Father and best knew his will the whole Law and the Prophets are abridged into two short Commandments Matth. 22.37 38. and S. Paul sums up all into one 1 Tim. 1.5 The
Lord did give himself for us was this viz. that he might deliver us ab hoc instante seculo malo Gal. 1.4 Which words St. Paul himself doth thus interpret He gave himself for us that he might redeem us from all iniquity Tit. 2. Such therefore as are redeemed from their vain conversation by being conformable to his death such as have washed their cloaths and made them white in the blood of the Lamb must keep themselves that the wicked one touch them not that they be not again defiled with the pollutions of the wicked world Lest the Proverb should in them be verified The sow that was washed is returned to her wallowing in the mire And seeing this pollution is omne factum dictum concupitum contra legem Dei we are required to keep our selves pure and undefiled from every one of these Therefore Origen in his tenth Homilie upon Leviticus hath left unto the Church this grave instruction Jejuna à malis actibus abstine à malis sermonibus contine te à pravis cogitationibus 1. First fast from evil deeds for if thy deeds be evil thou mayst be spoke of as an evil doer yea thou canst not say with him whose example thou art required to follow what evil have I done 2. Secondly abstain from every word that 's evil for seeing an account shall be given for every idle word St. Peter's counsel may be good advice Refrain thy tongue from evil and thy lips that they speak no guil 1 Pet. 3. For if any man among you seem to be religious and refraineth not his tongue but seduceth his own heart his Religion is vain 3. Thirdly contain thy self from wicked thoughts for seeing he which doth but look upon a woman to lust after her hath committed adultery in his heart already And seeing God is a searcher of the heart and reins Remember what is written in the Law Thou shalt not covet In the Apocalypse we read that the Saints were cloathed in white which St. John interprets the spiritual robes of innocency For in their mouth there was found no guil for they were without fault before the throne of God Rev. 14.5 These are patterns for our imitation for be ye wise as servants but innocent as doves Matth. 10.16 Do good and let your life be innocent for this is the upright service which God requires at your hands For what doth the Lord thy God require of thee O man but to do justly to love mercy and to walk humbly with thy God Mich. 6.8 This is that old that good and that right way which Samuel shewed unto the house of Israel saying only fear the Lord and serve him in truth with all thy heart 1 Sam. 12. This is that pure and undefiled Religion before God and the Father which shall be recompensed with immortal glory for neither hath eye seen nor ear heard neither hath is entred into the heart of man what God hath prepared for them that love him that live a blameless and innocent life according to God in Christ Jesus To whom be glory and power now and for ever Amen NOTES AND OBSERVATIONS UPON JAMES II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Sic loquimini sic facite sicut per legem libertatis incipientes judicari So speak ye and so do as they who shall be judged by the law of liberty THese words are hortatory and the conclusion of the Apostles general exhortations and dehortations begun vers 1. of this Chapter which I render in this order My brethren have not or detain not the faith of the glory of our Lord Jesus Christ in or with respect of persons i. e. ye believe that the Lord Jesus Christ is received up to glory detain not his faith in unrighteousness Rom. 1.18 Such is that respect ye have of different qualities which are not considerable nor belong to the faith of our Lord Jesus Christ In civil Judicatories he is a corrupt judge who respects persons for wealth gay apparel or any other thing than the merits of the cause or neglects any one for his poverty mean habit or any other thing than the merits of the cause in question before him And even so in Christianity if evil men be regarded for by-respects of wealth or fine cloaths or good men disregarded for the want of these which belong not to Christianity nor are therein considerable Certainly they who so do respect persons and are partial and judges of evil thoughts are ill principled ill-minded men Such respect of persons is no doubt against the Faith of our Jesus Christ He became poor that by his like poverty he might make many rich towards God and hath chosen the poor of this world rich in the faith and heirs of the kingdom c. Whereas wicked rich men oppress the Church of Christ and bring them into suits of Law Whence it comes to pass that the name of Christ is blasphemed This respect of persons is against that Royal Law thou shalt love thy neighbour as thy self If any one except and say I observe in all things else that Royal Law The Apostle answers him If any man shall keep the whole law and offend in one point he is guilty of all For the whole law is as a chain continued by many links whereof if one be broken the whole chain is broken And therefore the Law of God is united by copulatives at least the second Table Deut. 5.17 Thou shalt not kill Neither shalt thou commit adultery Neither shalt thou steal Neither shalt thou bear false witness Neither shalt thou desire thy neighbours wife Neither shalt thou covet thy neighbours house c. And the several books of Gods Word are coupled together with ו implying an union For the whole Word of God is as one glass of righteousness Jam. 1. which if broken the whole Glass is broken though every part of the glass be not broken Besides since the Law-giver with equal authority hath given the whole Law and every particular Precept he who breaks any particular precept contemns the authority of the Law-giver as well in all the rest as in that one The Apostle concludes this exhortation with the words of the Text as a general sentence reaching the whole duty of man especially towards his Neighbour to be exercised in words and deed So speak ye and so do as they who shall be judged by the law of liberty So ye have the connexion of these words with the former In which words we have these divine Axioms 1. Christians have a law 2. That law is a law of liberty 3. They ought so to speak as they who shall be judged by c. 4. They ought so to do as they who shall be judged by that law of liberty 5. They ought so to speak and so to do as they who shall be judged c. 1. Christians have a Law The same people of God have divers names they are called by the Apostle 1. Chap. 1. vers 2
God 2 Cor. 20. The Dignity Seems it a small thing to be Son in law to a King saith David How much more reasonably may we argue seems it a small thing to be a Servant a Son a Friend and a Favourite unto the King of Kings 2 Chron. 16.9 Sapient 7.27 per nationes Consider other Friendships how brittle how inconstant they are yea how unprofitable yea oftentimes how dangerous How pernicious The best lasts no longer than the cause of it if profit where that ceaseth there ceaseth the Friendship Vulgus amicitias utilitate probat When pleasure when that ends there 's an end of the Friendship Many Brethren and Friends appear at the Tavern-door but at Prison-door not one not one of them will say like our great Friend Emmanuel I am with you to the end of the world he was with his Friend Joseph in prison Who will say or can make it good as our great Friend sayth I will never leave you nor forsake you with whom do men desire to acquaint themselves and maintain friendship with all but such as are rich and wealthy such as are in Authority Honour Reputation and such as can and as they hope will make them partakers of that good they enjoy If God be our Friend all good things come with him for beside that he is omne bonum Exod. All what ever is desireable and wished for by the heart of man it comes a long with this friendship Solomon begg'd wisdom 1 King 3 11-14 Wisd 7.11 What do men desire above all things Is it life In his favour there is life Psal 30. Herein surely the Jewish Proverb is most true Either friendship or death Is it peace Acquaint thy self with him and be at peace Job 22.21 Eliphaz Is it rest Come unto me all ye that labour and I will give you rest Matth. 11. Means Renounce the friendship of this world the love of this world and the love of God they cannot consist they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.4 1 Joh. 2.15 It is true subordinata non pugnant so that a man may love God with all his heart c. yet love his neighbour as himself because these two are subordinate and out of the love of God and from that first commandment of love to God we love our Neighbour But God and the world are not subordinate but opposite to one another so that he who loves the world cannot love God 1 Joh. 2.15 Rom. 8.7 The wisdom of God makes friends of God Wisd 7.27.28 How doth wisdom make friends of God Not by cockering not by much indulgence no Bonum virum in deliciis non habet sed miris modis probat purgat exagitat Sen. lib. primo de provid so the wise man tells us that wisdom makes friends of God Ecclus 4 12-21 and 6.7 8. Thus the Lord Jesus would not presently commit himself to his Disciples Joh. 2.22 23 24. 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Lord tryed Abraham before he trusted him and made him his Friend Gen. 22. The Lord tempted Abraham he had tempted him nine times before and that by great temptations but till he was to offer up Isaac they are not called temptations but when he had offered up his Son vers 12. the Lord saith Nunc cognovi When the Lord tempts us so far as to part with all we have with our joy with the delight of our souls when we suffer unto blood striving against sin Likeness in manners and qualities Similitudo amoris illex est amicitiae Likeness in manners it wins exceedingly upon men and especially upon our God Patience and Long-suffering Holiness Mercy And he was called the friend of God Consider the words in reference to the former and so in all Abraham's former life he was a probationer and was tryed and tempted by God and approved fit and worthy of himself and so he was called a friend of God Nor is this proper unto Abraham but common unto every Son and Daughter of Abraham he requireth of every one of us our abomination and utter relinquishing of all friendship all self-love all love of the world and the things of the world that we contentedly part with all things suffer the loss of all things life and all for his sake he requires our whole affiance faith trust and confidence to be pitched upon himself he requires all our love with all our heart c. to be centred and founded wholly and solely upon himself he requires all our Obedience and perfecting of our Faith by works even as Abraham did and then having tryed us and found us fit for himself he honours us with the name of friends Why did the Lord first try Abraham And why doth he first try us before he makes us his friends 1. In regard of man his great unfitness departing from his God and placing his Faith Love c. on the creature Having forsaken the fountain of living waters he hath dig'd himself Cisterns broken Cisterns that will hold no waters He finds us his enemies Col. 1.21 and accordingly deals with us Non ab extremo ad extremum nisi per media we first are brought to fear him prima mensura Deitatis then hope for reward and lastly we love him and so by degrees for even then somewhat of our first estate hangs on us and is not easily separated from us And therefore the Father who takes us first under his Discipline he corrects us and chastens us Psal 94.12 Hebr. 12. Hos 6.5 Ecclus 4.17 And the Son he receiveth us so chastened and corrected and drawn to him by the Fathers love and he scourgeth us also By his stripes we are healed Esay 53.7 Prov 20.30 Elisha stayeth us Mal. 3. Act. 10. Peter must kill and eat He cannot be united unto his creature but by something of himself the eye cannot see the Sun unless it be Soliformis In thy light shall we see light All other Friendships are enmities unto God and therefore inconsistent with Friendship with God The friendship of the world is enmity with God Jam. 4.4 No man can serve God and Mammon 2 Cor. 6. 1 Joh. 2. Love not the world nor the things of the world if any man love the world the love of the Father is not in him God cannot be our Friend as he was Abraham's unless we love him as Abraham did even with all our heart and if we keep back part of our heart or soul or mind or strength and love not God with that in that we undervalue and esteem our God less than that what ever it is we love more than our God This discovers the reason why the Great God though he be the chief Good yea omne bonum yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very best Friend where he takes yet hath so few true Friends in the world In those many generations before the flood only one man named in an age Abel Seth Enosh Enoch Noah and the other Preachers of Righteousness
the flesh because they are bred in us and agree well with our corrupt nature they seem to be our friends but they can never be made subject to the Law of God and therefore they are indeed enemies of God and our enemies Thus the water of the Fountain Styx differs neither in colour nor scent from other water but if it be drunk 't is deadly The like we may conceive of our dangerous and hurtful lusts how friendly and agreeable to our nature so ever they appear unto us Wisd 1.14 15 16. Thus on the contrary we take that for our enemy which is indeed our friend thus the Law of God is indeed our friend and we ought to consent and agree with it that it 's good and of this our Saviour speaks Matt. 5.25 Agree with thine adversary while thou art in the way with him And they are our true friends which reprove us and bring us to accord and agreement with the Law of God Levit. 19.17 And therefore the Saints of God because they further one another to such concord and bring one another into friendship with God they are called friends 1 Joh. Thus we hate the Law when it reproves us for our misdoings for howsoever veritas lucens amatur surely the light is good Eccles yet redarguens odio habetur a scorner hates him that reproves him Amos 5.10 Thus Gods Truth and the Preachers of it are taken for enemies Art thou he that troubles Israel 1 Kings 18.17 and hast thou found me O mine enemy saith Ahab to Elijah 1 Kings 21.20 and 22.8 I hate Michajah because he prophesieth not good concerning me but evil Am I become your enemy because I tell you the truth But we need not seek Examples so ancient O the gross mistake of this otherwise most knowing age we are commanded to hate our inward enemies and these we love we are commanded to love our outward enemies and these we hate O but we have found out a devise to save our selves from that imputation of hating our outward enemies entitle them to God feign them but Gods enemies and then hate them persecute them c. See Notes on Matt. 8.25 The world is a troublesome and importunate and implacable enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Beelzebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Devil a roaring Lion Yet the world is a weak enemy the flesh is weak if for us and as weak if against us for to be fleshly and to be weak they are all one The Aegyptians are men and not God their horses are flesh and not spirit Isai 31.3 Observ 1. The wonderful power imparted unto the Saints that are born of God they fight with the world and prevail Observ 2. It is no good argument then of a perfect regenerate man that the spirit lusts against the flesh c. that he would do good c. The Apostle applyes this measure to little children Gal. 4.19 and 5.17 Observ 3. This is a certain and infallible sign of a regenerate man and that Christ is born in us and that we are born of God when we overcome the world Observ 4. This is a certain proof and demonstration of our spiritual resurrection from the death of sin into the life of righteousness for as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 so the Saints by following him therein Consol But alas may the poor dejected soul say I find my self too weak to withstand so strong enemies yet despair not The Saints out of weakness it self were made strong and waxed valiant in fight But I am overcome by every vain desire Hast thou at least a desire not to be overcome Hast thou a desire to conquer persist and continue in that desire and good will and God will add power The people shall be willing in the day of thy power Psal 110. Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 yet even that good will is born of God 't is a Grace and God gives Grace for grace the grace of power and strength for the grace of good will But alas I have many enemies and now I revolt from them they are more exasperate more fierce against me As when the Jews revolted against the Chaldeans or Aegyptians they were the more eager to bring them under again And thus I find it in my soul I have Chaldeans and Aegyptians there devils and sins and their lusts which fight against my soul so that I may cry out as the Prophets servant did when he saw the Syrians or Aramites encompass the City 2 Kings 6.15 for even such Aramites encompass my soul What Aramites are they pride and haughtiness of spirit and deceit and the curse which attends these so Aram signifieth The Prophet David complains of these spiritual Aramites Psal 10.1 6 7. The ungodly is so proud that he cares not for God nor is God in all his thoughts his mouth is full of cursing deceit and fraud Against these he prayed and so do thou Let not the foot of pride come against me nor let the hand of the ungodly cast me down And then fear not the Aramites if thou be one of Elisha's servants Elisha's no I am a servant of the Lord Jesus Christ Why that 's the true Elisha God the Saviour so Elisha signifieth Art thou his servant The Lord open thine eyes and thou shalt see that there are more with thee than are against thee vers 17 18. Do thou also pray unto the Lord and thou shalt see thine helpers so the Prophet did Psal 55 11-18 You tell me of David David had his falls and foil'd he was by his spiritual enemies more than once True he was so but he was foil'd that thou mightest not be foil'd he sinned that thou mightest not sin And therefore St. John 1 Joh. 1.10 having said if we say we have not sinned we make him a lyar and his word is not in us he presently adds 1 Joh. 2.1 My little children these things write I unto you that you sin not The foils of David and others of Gods Saints they are left like Sea-marks that we might not shipwrack our Faith either on Sâ—ylla or Charybdis presumption or despair Besides though it be true that we have all of us our weaknesses God help us yet is it not possible that we may attain to as great strength as David had Is it presumption to hope for it It is a promise to be performed in these last days Zach. 12.8 And he that is feeble among them shall be as David at that day and the house of David shall be as God c. But alas I find it not so Lean upon the Lord and thou shalt renew thy strength it is a promise Esay 40.31 But they that wait upon the Lord shall renew their strength they shall mount up as Eagles they shall run and not be weary and they shall walk and not faint
related Histories of our Saviour's Death Resurrection and Ascension c. And that he by his Death and Resurrection hath overcome the world and to this purpose we understand our Saviours speech to his Disciples Joh. 16. ult Be of good cheer I have overcome the world And truly the words in our English sound no otherwise than to make us secure that the work is done to our hand and we need take no more thought of it or for it but Beloved the matter being of this great consequence 't is worth your attention and best consideration that this Scripture is so far from lulling us into security that it puts us upon the Duty of the Text and encourageth us to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confidite so the Vulg. Lat. And the Septuagint by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repose confidence in one as Prov. 31.11 to be bold so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not Exod. 14.13 and so it comes home to the Text be bold be confident hope in me I have overcome the world to this purpose the Greek Text the Vulgar Latine the Syriack Interpreter Most fitly to this purpose Deut. 33.27 The eternal God is thy refuge and underneath the arms of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall thrust out the enemy from before thee and shall say destroy them Thus in our ordinary speech the victories and conquests of Armies are ascribed unto the Commander in Chief Alexander overcomes the world Julius Caesar conquered France c. because by their Example Counsel and Encouragement these victories were obtained Much more may we ascribe the victory of all our spiritual enemies unto Christ the Captain of our Salvation not only as he by whose example counsel and encouragement we overcome the world but also as he who is the very principle of wisdom power patience and fortitude c. by which we overcome the world Christ therefore the great Commander he hath overcome the world and animates and heartens us to overcome As if a man had conquered a wild beast he should now deliver it to his Son to conquer Thus all the Victories of all the Worthies prefigure unto us Christs conquests and victories of the world Thus he spoiled principalities and powers and made a shew of them openly triumphing over them in himself so as a Malefactor is by Law and sentence of the Prince a dead man and as the custome is in France and elsewhere he is set forth and hanged up in effigie Thus all those victories of Joshuah and the Judges of David and other Kings are all types and figures of our spiritual enemies overcome and hanged as it were in effigie and so to be crucified and mortified by us 4. So that this combate is not left unto us as an arbitrary business which may be done or not done and yet no harm done there 's a necessity lies upon us and wo be to us if we fight not all the happiness of that life which is to come depends upon the atchievement of this victory The kingdom of heaven is to be obtained upon no other terms if we suffer with him we shall reign with him Our neighbour kingdom of Ireland will not be recovered upon other conditions and shall we hope the kingdom of heaven will be obtained upon easier terms Sign 1. In a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or universal destruction such as the Lord enjoyned Saul and such as this must be great and small all must perish Whether have we gotten such an universal conquest over our spiritual enemies yea or no Saul being sent to destroy Amalek had commission to slay both men and women infant and suckling oxe and sheep camel and ass and had a charge to spare none 1 Sam. 15.3 yet vers 9. Saul and the people spared Agag the King of the Amalekites the Lord hath given the Faith a general commission and power to destroy Amaleck to overcome the world Do we not spare some reigning sin do we not spare Agag what thy Agag is thou best knowest and God who knows thy heart knows thou hast spared Agag what 's he a covering so Agag signifieth that which covers all other sins and rules and reigns over them is' t not a covering of lies and deceit in trading an over-reaching of our brother in any thing Remember the sparing of Agag cost Saul a Kingdom 1 Sam. 15.23 and so it will thee a better kingdom than his was for cursed is he who doth the work of the Lord negligently deceitfully and cursed is he who keepeth back his sword from blood Jer. 48.10 Cursed is he who spares the life and blood of sin I fear I may truly say with the Apostle Ye have not thus resisted unto blood striving against sin Hebr. 12.4 But Saul spared the fattest of the cattle for sacrifice that 's another spiritual Agag another covering of sin a fair pretence of Religion to cover iniquity And is not Religion and Godliness ordinarily pretended when thou principally intendest thine own gain O remember that the Lord hath threatned that he will destroy the face of the covering that is cast over all people Isa 25.7 he hath threatned that he will destroy Gog Ezec. 38. that is the covering and that nothing is covered that shall not be reveiled nor hid that shall not be known O take heed of covering thy wicked heart with so plausible a pretence and shew of Religion and remember the day will come when the Lord shall bring to light the hidden things of darkness and will make manifest the counsels of the heart 1 Cor. 4.5 O that the Lord would make me this day a Samuel to hew that spiritual Agag in pieces that reigns covertly in any soul here present 2. But in an universal destruction the least are destroyed as well as the greatest But alas is' t not a little one and my soul shall live is there a little one if thou sparest it wittingly or willingly thy soul shall die he that offends in one point is guilty of all 3. If the world be overcome then the Government is changed as the Romans gave their Laws to the conquered Nations and made them Provinces thus it is not lawful for us to put any man to death jus gladii Thus the Normans conquering us gave us their Laws And is the Government chang'd in thee are the Laws altered thou hadst many Lords that ruled over thee Isa 26. Is the Lord alone exalted over thee Is he the sole Governour in thee Is he all in all in thee Are the Laws altered heretofore the Law of Sin and Death ruled in thee doth now the Law of God rule in thee Heretofore the Law of thy Members warred against the Law of thy Mind and brought thee into captivity to the Law of Sin that was in thy members Hath now the law of the spirit of life in Christ Jesus made thee free from the law of sin and death is the world turned upside down Isa 24.
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
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian