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
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
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
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
How many were there of these all Luk. 14.25 There were great multitudes with him and he turned and said unto them If any man come to me and hate not his Father and Mother c. The business is of greatest weight and concern'd all and so when he was now to put an end unto the Legal Ceremonial services he calls all to him and tells them what that worship is wherewithal God is pleased and what that is which renders us unclean in the sight of God not a dead carcase of man or beast not eating with washed or unwashen hands not any thing without the man defiles the man but evil thoughts murders adulteries fornications thefts false witnessings and blasphemies these things come from within from the heart and these defile the man Of this sometime our Lord gives hints even in the Law and Prophets Deut. 10.16 Circumcise the foreskin of your hearts rent your hearts and not your garmentt The uncleanness of the Old Law was manifold and easily contracted as by leprosie an issue or by touching any of these these therefore the Jews oftentimes were tainted withal yet without sin Our Lord himself touched the Bier whereon the young man lay who was carried forth to be buried wherefore when David came to Abimelech the Priest 1 Sam. 21. and asked for something to eat he saith he hath nothing but the shew-bread which was lawful for none to eat but for the Priests yet Abimelech gives it to David and those who were with him only with this condition if the young men be clean especially from women Other pollutions defiled the body but Abimelech well knew they were only Ceremonial but wantonness lasciviousness youthful lusts defile the Spirit Soul and Body Obser 5. Hence we learn what the nature of sin is filthiness and uncleanness See Notes on Jam. 1.21 Obser 6. With this filthiness or defilement our whole nature is polluted Obser 7. What manner of people the Saints of God are See Notes as above Consol Alas I am unclean unclean evil thoughts murders adulteries fornications false witnessings proceed from my heart and what a world of wickedness have they left behind them Mine iniquity hath found me out When the Leper was all over white then the Priest must pronounce him clean Levit. 13.12 13. But if the raw flesh appear in him he is unclean If we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all our unrighteousness 1 Joh. 1.9 But if any raw flesh Hebr. any living flesh appear if we seek for life in our sinful nature by the works of the Law we are then unclean Then the Priest Christ looking on us will pronounce us unclean then in thy sight saith holy David No flesh living shall be justified But the sinful soul complains alas who shall deliver me from this body of death surely where-ever there is such sense of the spiritual burden there must needs be life if a dead carcase of a beast fall into a fountain of water it makes not the fountain unclean no it may be clean saith the Law Levit. 11.36 And the reason in nature is because the living fountain works out the uncleanness There is a promise made to the house of David Zach. 13.1 if therefore that fountain of life be opened in thee it will work out all uncleanness O but alas my sins are as the Aethiopians skin and Leopards spots I am habituated unto them they are even natural unto me See Jer. 13.23 and v. last Exhort To lay aside all filthiness and superfluity of naughtiness it 's the Exhortation which ye read James 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though of general use yet more properly signifieth the putting off of Garments even the corrupt old Garment Eph. 4. Joshua was cloathed with filthy Garments Zach. 3.3 4. Esay 6. The Angel took away the Prophets uncleanness Exhort Put on the New Garment even the Lord Jesus Christ Take heed that we foul not our Garments when a man hath a new Garment he is very careful and wary lest he soyle it lest he lay it where it may take dust but if once it hath been stained and soiled men then become careless where they lay it O beloved here is the great danger if we are cleansed from our sin and have put on the robe of Righteousness let us then take heed Rev. 3.4 and 16.15 Heb. 10.27 28 29. As the uniting of the heart unto what is evil by consenting thereunto makes the heart common and one with that which is evil and unclean and contracts pollution from it Even so the uniting of the heart unto that which is good by consenting thereunto renders the heart one with that which is good and draws purity and vertue from it Exhort And therefore touch no unclean thing and I will receive you and ye shall be my Sons and Daughters saith the Lord Almighty NOTES AND OBSERVATIONS UPON MATTHEW XVI 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven THese words are part of the Gospel appointed by the Church to be read this day and the fittest I could chuse for the Celebration of this Feast wherein we give most high praise and hearty thanks unto the Almighty and Everlasting God for the wonderful Grace and Vertue and the many excellent gifts declared in St. Peter and pray unto God that he will mercifully grant us Grace to follow the Example of his stedfastness in Faith and keeping Gods holy Commandments whose memory we recount unto the glory of God who hath given such gifts unto men and congratulate his bliss and happiness according to the custom of the Ancient Church which hath been wont to solemnize the names and memories of the Saints grounded upon that of the Wise man which the Jews use proverbially The memory of the Righteous shall be blessed Thus Moses beloved of God and Men his memory is in high praise saith the Son of Syrach Thus the Jews blessed Mordecai and blessed Esther and the Mother of our Lord foretold That all Generations should call her blessed and generally the voice from heaven pronounceth all those blessed who die in the Lord. Thus might we bless the memory of St. Peter and be bold to make use of this Text by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-jona But the words in reference to those immediately before the Text are a blessing in requital of a blessing a confession answering a confession and a promise to build his Church upon what St. Peter had confessed St. Peter had made a glorious confession of our Lord and our Lord in the Text vouchsafes a gracious confession of St. Peter St. Peter gave a testimony of his Faith touching Christs Divinity Thou art the Son of the Living God And Christ gives
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
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
world is the lusts of the flesh the lust of the eyes and the pride of life This is evident we can nor think nor do nor will any thing that is good of our selves when therefore we think a good thought or will a good will 't is he that doth it without him we can do nothing but he would do this and we check the motion what do we else but wound and kill our friend pierce his head and hands and side and his feet we pierce his head with our thorny cares our covetousness Avaritia in capite omni pierce his hands when we enfeeble his power with pretence of our infirmity and weakness we could do his will but like harlots we are content to be forced and so use but half our strength great lubbers suffer our selves to be buffetted What are these wounds in thy hands Zach. 13. shall we wound him again crucifie him again kill him again is this the kindness to our friend Sign The tryal of friendship is in Adversity Vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides As gold in fire prov'd most bright appears So love and friendship in affliction chears Absolon to Hushai is this thy kindness to thy friend They were David's fast friends that went to him into the wilderness while he yet kept himself close because of Saul and they are the friends of the true David who go into him into the wilderness forsake all for Jesus Christ this is the tryal of us at this present The true David is to be set upon his Throne that 's the business that every one pretends to strive for He hath a Throne in the world due unto him all the kingdoms in the world shall be the kingdoms of Christ mean time let every one of us endeavour to put down the mighty from their seat who sit in Gods Temple to put down Antichrist who sets himself in the Temple of God and shews himself as if he were God whether we be such or no Jesus Christ will soon discover 1 Chron. 12.17 If ye be come peaceably unto me to help me mine heart shall be knit to you it shall be one with you If we come to help the true David to help the Lord against the mighty he will be one with us but if we come to betray him to his enemies what will follow Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet The way is frequent to deceive by love Such wayes and thoughts descend not from above Who is there among us can truly say with Amasa Thine are we David and on thy side thou Son of Jesse c. vers 18. This is love that a man lay down his life for his friend Darest thou do so thou canst not otherwise be Christ's Disciple or friend Luk. 14. Beg power and strength of Jesus Christ to do his will he will deny us nothing we ask of him if we be instant with him Luk. 11.5 6. Which of you shall have a friend who shall go unto him at mignight c. Jesus Christ is our fast friend he 'l rise at midnight to do us good he never slumbers or sleeps When we ask him three loaves we ask him nothing but that his kingdom may come that his will may be done no less than a kingdom The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened Mat. 13.32 even the Body Soul and Spirit untill all be sanctified That which the Apostle prayeth for 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 2. Some there are who would prove themselves friends of Jesus Christ by their election before the foundation of the world was laid But a sign or mark is that which makes things evident as doing good or evil and therefore if there be nothing to make this friendship evident it will be resolved into phansie and self-love besides this doing of good is of late dayes held to be little better than Popery But what then shall we say of that sign which our Lord gives of his friendship Joh. 15.14 Then are ye my friends if ye do whatsoever I command you Now he commands us to do justly to love mercy to humble our selves to walk with our God he saith unto us love your enemies Mat. 5. 2. Christs friends ought not to fear them who kill the body 1. What is here meant by the body 2. What it is to kill the body 3. What to fear and not to fear those who kill the body 1. By the body is to be understood that gross part of us contradistinct unto the soul as it is here opposed unto it the third part of the man as ye find them distinguished 1 Thess 5.23 Howbeit the body is not so here to be understood as separated but as united with the soul for as separated from the soul it hath no life in it but as united with the soul from which union proceeds the vegetative life 2. The body so understood is said to be killed when it is violently separated from the soul for death is ordinarily defined separatio animae à corpore 3. That we may understand what it is to fear those that kill the body we must first enquire a little into the nature of fear and the several kinds of it and which of them is here to be understood The chariot of the Soul is carried on by four wheels the four principal affections 1. Fear and 2. Hope and 3. Grief and 4. Joy as the Poet summs them up Hinc metuunt cupiúntque dolent gaudéntque They fear they lust they grieve and then they joy And the Spirit in these wheels which moves them is LOVE Timor est 1. animi passio 2. circa malum futurum 3. arduum seu difficile 4. cui resisti potest Fear is a passion of the mind touching some future evil that 's hard and difficult yet such as may be withstood 1. It is a passion of the mind for no other affection can be so properly called a passion as grief and fear which work the greatest changes both in the mind and in the body 2. It is about evil apprehended as shortly to come upon us for if it be conceived as afar off how ever evil yet we commonly fear it not as death is not feared because most men fancy it far off I thought no more of it than the day of my death 3. The evil must be difficult and hard otherwise it stirs not up fear in us we fear not small evils but despise them 4. Such evil is apprehended as resistible otherwise if it be conceived as inevitable and irresistible we do account it as present and cannot then be said so properly to fear such an evil as to grieve for it Thus Malefactors adjudged to
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
sooner they end their torments Repreh Those who consider this and thereupon expose themselves to the hazzard of their lives yea of their Souls being none of Christs friends There is a speech goes currant among us that sin is extinguished with the death of the body and this makes many not valiant like Christians but desperate like Turks Quaere what truth this hath in it surely there is no Scripture whereon it is truly grounded All the seeming ground it hath is Rom. 6.7 He that is dead is ceased from sin Hence they conclude that if they be dead they cannot sin they ascribe more to their own death than to the death of Christ Let such know that the cause and subject of sin is the immortal soul not the body that dyeth and therefore the soul retaineth and carrieth with it the habits of sin contracted and not mortified in this life qui respicit ad pauca de facili pronunciat I am confident that he who gathered that Opinion from this Text considered neither the antecedent nor consequent for vers 6. and 8. speaks evidently of the death of sin as the tree falls so it lyes according to which was Stints speech in his will he gave his sins to the Devil Doubt Wicked men are prodigal of their lives Those who are prodigal of their wicked lives and blame the friends of Jesus Christ as timorous Aristippus Timeo animam Aristippi tu animam nebulonis Exhort To the friends of Jesus Christ to the true Christian fortitude maugre all opposition of outward or inward enemies Examples leading Examples in the Preachers Job 13.13 Let come of me what will Act. 20.24 I count not my life dear to my self Vulg. Lat. Estius and of Epaphroditus Phil. 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this regard saith Esther Esther 4.16 If I perish I perish 1 Pet. 3.6 Doing well and suffering evil not afraid of any amazement that Heroical answer Dan. 3.16 17 18. of the three Captives to Nebuchadnezzar O king we are not careful to answer thee in this matter however they hold the conclusion we ought to obey God rather than man Consider the ground of that boldness and confidence in those who are persecuted Not accepting deliverance that they might receive a better resurrection They stoned Stephen calling upon God and saying Lord Jesus receive my spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed death which unites unto life which joyns the Spouse unto the Bridegroom with a knot that can never be dissolved Blessed death that enstates us in the everlasting inheritance that brings the thirsty soul to the Rivers of living Waters Blessed death that frees the miserable from all calamities that wipes all tears from our eyes Blessed death that with one stroke makes an end of that work that we have been doing many days with many for thy sake are we killed all the day long Upon far weaker considerations than these Cleombrotus having read in Plato of the happiness of the future life after this impatient of longer stay cast himself from a Rock into the Sea Christian Religion teacheth us no such precipitancy nor had he learned it in Platoes School That we may upon good terms dare to dye Means That we may not fear remember that if not now yet sometime and that ere long how that we must dye and then facilè coetera contemnit omnia qui se cogitat aliquando moriturum He easily contemns all other things who thinks he must sometimes dye 2. If once we fear not to dye what then can be terrible unto us As that noble Spartan When one told him that Philip had made an inroad into Peloponesus and it should then go hard with the Lacedemonians unless they were quickly reconciled to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semi-viri saith he O ye half-men ye mankins what ill can betide us who are not afraid to dye Only let us make sure of the main He that is dead to sin needs fear no other death Epaminondas the great Theban Commander being deadly wounded understanding that the Thebans were Conquerors and the enemy routed he then said I have now lived long enough for I shall dye a conqueror and so drawing out the spear out of his body he presently dyed Valerius Maximus reports the story somewhat otherwise that Epaminondas asked whether his Shield were saved yea or no and hearing it was saved and the enemy overcome Fellow saith he this is not the end of my life but the better and more noble beginning of it for now Epaminondas is born when he thus dyes O how much rather ought a Christian Soldier to enquire whether his Shield be saved or no whether he be sound in the Faith If so how much rather may he say with that notable Champion I have fought a good fight I have kept the faith c. i. e. my shield is saved Nunc cupio dissolvi esse cum Christo Moriar cum philistaeis Judic 16. Eleazar 1 Macch. 6. shew the vast Elephant and himself dyed with it When Behemoth is dead even the beastly lusts and pleasures as Behemoth signifieth beasts in the plural who then will fear to dye But is there yet a greater consolation than this Doubtless there is if we dye with him we shall live with him It was that which was the greatest consolation unto Philip now dying that he should leave behind him Alexander his Son And for the same reason Antonius pius was content to dye because he should leave behind him his son Commodus But how much rather ought the true Christian Soldier in whom Christ is formed to dare to dye when Christ is born He hath infinitely more true consolation when the true Alexander i. e. the helper and prevailer or when the true Commodus Jesus Christ who was infinitely more worthy of that name than Commodus unworthy So saith Israel to Joseph Gen. 46.30 Now let me dye since I hath seen thy face The true Israel of God rules and prevails with God how much more may he say Laetus Moriar So V.L. Let me dye with joy seeing I see the true Joseph Christ himself alive in me So saith Simeon when he saw Jesus Luk. 2.25 Nunc dimittis Domine Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation So may the true Simeon the obedient man that 's Simeon how much more may he say Lord now lettest thou c. Psal 50. last How much more may he say with Epaminondas I do not now end my life but begin to live I have fought a good fight c. henceforth there is laid up for me a crown of life c. Observ 1. Our Lord foresaw that they who should publish the Doctrine of Salvation should be persecuted for so doing and that not onely by the gain-saying world of heathen men but also that grievous wolves should enter in among them Nay not only the Romanists but even the professing Protestants also it matters not what profession what names men
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
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
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
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
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
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
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
of that bread and drink of that cup. LEt us make the Apostles own use of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Probet seipsum Animus cujusque est quisque And the Syriack turns it as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul or himself To try or examine is varied by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.5 The word notes preparations as to consider search discern approbation upon or after examination to approve and allow for good and warrantable The Metaphor is from Metallaries Prov. 17.3 The thing to be tried is the heart soul affection and qualifications of them Prov. 17.3 The fining pot for silver and the furnace for gold but the Lord tryeth the heart The Analogie consists in this especially the dross is burnt up yet the best Metal we mostly approve may prove to be so The Metal left is that we intended in our search so is that holy thing Faith and Christ in our Hearts 2 Cor. 13.5 Prov. 17.3 and is that which we sought for and therefore that is said to be the remnant or thing left as the Church is Rom. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that two duties are implyed in one 1. To seperate the dross 2. To approve the good Metal for good both together Prov. 25.4 2. Motives 1. From the Jews purging out leaven Exod. 12. 2. Lam. 3.40 God will search after us Jer. 17.10 I the Lord searcheth the heart Psal 44.21 Shall not God search it out Zeph. 1.12 He will search with candles Note Whether can we appeal to God to search us Psal 26.2 and 139.23 Zeph. 2.1 2. Confer Notes in Exod. 20. visiting the iniquity c. Means We are to search with diligence as the woman for her silver as God seeks us as silver Prov. 2. quasi qui arat The words contain an express Precept of Examination before Communication In them we have these Divine Truths 1. Let a man examine himself 2. Let him eat of that bread and drink of that cup. 3. Let a man examine himself and so let him eat 4. Whosoever eats unworthily shall be guilty therefore let a man examine himself 1. In the first we have four things to be inquired into 1. The Duty Examination 2. The Articles or Points concerning which examination must be made those are understood 3. The Committee for examination A man 4. The Examinate the Delinquent or party suspected of delinquency the very same man 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 34.3 The ear tryeth words Psal 17.3 Thou hast tryed my heart A Metaphor from Metallaries Psal 66.10 Thou hast proved and tryed us as silver is tryed Zach. 13.9 I will try them as gold is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perscrutatus est penitius intimius Psal 139. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.6 7. The result then of the significations is this That the Duty contained in the word is a thorough tryal and impartial a close and thorough scrutiny and search and upon search a choice and approbation of what is good a judging and condemning of what is evil The same thing is represented unto us under other Metaphors As 1. Sifting ones self Zephan 1.2 2. Cleansing Prov. 30.12 3. Judging 1 Cor. 11. 4. Sweeping Luk. 15. 2. The Articles touching which examination is to be had which we may reduce though many in the Context to these heads 1. They concern either the Sacrament it self Or 2. The Address unworthy or worthy to be made hereunto 1. Touching the Sacrament it self inquiry is to be made whether we have a right understanding and discerning of these Mysteries 1. Who was the Author who first instituted this Sacrament The Lord Jesus vers 21. who else had Authority to ordain a Sacrament Who else could give the spiritual Meat and spiritual Drink And he the same night and punctually when he had now eaten the typical Passover and was not about to begin the spiritual in himself and his Disciples 2. For what ends it was instituted 1. To remember the Lords death vers 25. that 1 Cor. 7. and in us Esa 52.5 Revel 13.8 2. To shew forth vers 26. even to manifest his like death by dying daily unto sin 3. Touching the material parts of the Sacrament what Elements he appointed even such as of all other are of most general use among all Nations Bread and Wine those which most befit a common salvation Jud. vers 2. and a common Saviour 1 Joh. 2.1 4. Touching the formal part of it which consists in his manner of Consecration And the Analogie between the outward Elements and spiritual and heavenly things signified under them that it may be known to be a spiritual Meat even the word the bread of life and spiritual drink even the quickning and enlivening Spirit 5. The Imposition upon his Disciples in all parts of time succeeding that they observe and keep this service This do c. 2. Touching the unworthy or worthy address inquiry is to be made whether we are indisposed and unfit for the participation of this Sacrament and so unworthy guests by reason of sin against 1. Our selves by voluptuousness vers 21. one is hungry another is drunken 2. Our God 1. Heresies i. e. self-election chusing and preferring our own wills before his vers 19. 2. Not discerning the Lords body 3. Our Neighbour and Brother by Schisms Divisions and Rents of the Church vers 18. shaming contemning and dispising the poor Brethren vers 22. These and such as these render the address unto the Sacrament unworthy But what renders a guest worthy Examination is to be made 1. Whether we have a right discerning of the Lords body The Lord hath a manifold Body 1. A spiritual Body with my dead body shall they come Esay 26.19 2. The God-head bodily Col. 2.9 3. A mystical body so also is Christ 1 Cor. 12.12 4. A spiritual flesh we are of his flesh 1 Cor. 10.17 That is his word Verbum Dei Caro Christi 5. Christ's natural Body on the Cross 6. Saviour of the body Eph. 5.23 The Mystical Body is in all the world and in every man Whosoever fears God and works righteousness To discern this Body is to have holy thoughts concerning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Sanctifie 7. Typical the very Sacrament This saith he is my body There is great need to distinguish all these 2. Whether we have a true and earnest hunger and thirst after it Where there are these there is life 3. What ends or designs we have of our coming to the Lords Table Whether 1. To remember the Lords death that we may imitate and follow it which is indeed the main end of the Sacrament 2. Whether in charity or no he invites his friends 4. With what love patience and long-suffering towards our Brethren we come unto the Sacrament 5. How far
That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
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
Whatever they find not in their great Master they cry down as Superstitious or Popish or Pelagianism or Arminianism or some sin or other which they understand not Nor do I speak this any way in favour of the present pretended Festival whatever reports I have gone thorough Sure I am since I have known God and his ways in some measure I never was a zealot for those or any such holy-days as they call them by Antiphrasis The Lord knows and some good men have also known that these Festivals especially have been my days of mourning Who so ignorant that he hath not known how this Feast of Christmas hath been that I say not how it is kept throughout this Nation What masking what mumming what carding what dicing what gluttony what drunkenness what chambering what wontonness what turning nights into days and days into nights This Feast was occasioned by those most licentious Saturnalians and they have indeed for many years become very like them only worse and that not only by connivance of Authority but I speak knowingly and experimently by the countenance and command of Authority So that it was held a greater crime to oppose than to commit these outrages All these things have been held lawful under the name of Christmas Whereas an indifferent man who knew any thing of God and Christ might rightly judge that the keeping of this Festival might seem to be the memorial not of Christ Incarnate but of the Devil incarnate What marvel then if that of the Prophet be fulfilled I will turn their feasts into mourning c. Amos 8.10 Yet what the Apostle speaks of the Sabbath there remaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of a Sabbath for the people of God So no doubt there remaineth a Christmas and a keeping of a Christmas for the Children of God Luk. 1.14 Many shall rejoyce at his birth i. e. John the Baptists who is the true Elijah Matt. 17.12 13. and when that shall be fulfilled Psal 22.27 That all the ends of the earth remember themselves they who have forgotten their God and now remember themselves of God that 's Zachariah and now turn to the Lord that 's Elijahs the Tishbites John the turners work Then when this John this grace of the Lord for conversion of sinners and turning them to the Lord is born in us When the grace of the Lord that bringeth salvation to all men appears in us and heals us c. Then will there be great joy at such a birth Therefore I told you that in the Eastern part of the holy Land where Elias appeared was the River Arnon a son of exultation joy and jubilation How much more joy shall be at the birth of Christ whose forerunner John is He who is the desire of all nations Hag. 2.7 How can he not be the joy of all Nations and people Luk. 2. when he cometh when the desire cometh it is a tree of life Prov. 13.11 19. joy unspeakable and full of glory 1 Pet. 1.8 what else mean those words Joh. 1. The word was made flesh and dwelt in us This is the opening of that great Mystery See Notes on Gal. 1.19 The joyful message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of Christ come in the flesh So the word properly signifieth for what benefit is it unto me that Christ was partaker of others flesh so many hundred years ago if he take not part of my flesh also Whence St. John hath left it for a sign and token of a good Spirit which is of God to confess that Christ is come in the flesh 1 Joh. 4.2 An argument of great joy not such as runs over at the lips a joy of will asses No the joy is spiritual and they only who are spiritually-minded can truly so rejoyce Exhort As Christ is partaker of our flesh and blood so be we exhorted to be partakers of Christs flesh and blood to become members of his body of his flesh and of his bones Eph. 5.30 So great and precious promises are made unto us 2 Pet. 1. if we shall be partakers of the divine nature having escaped the corruption that is in the world through lusts that 's a principle means We are partakers of Christ if we hold the beginning of our confidence stedfast unto the end Heb. 3.14 The end is death not the death of the body unto which some ascribe more than to the death of Christ it is the death of the sinful wicked life He who continueth to the end shall be saved Matth. 24. Ye have heard what end the Lord gave Job Job 5.11 Job 19.26 Believed that he should see God in his flesh in his faith he persevered unto the death of the sinful life and he did see God in his flesh Job 42.5 But now mine eyes see thee Be followers of them who through faith and patience inherit the promises Heb. 6.12 and 10.36 Note hence the wonderful condescent of the Lord Jesus who though he were the I am Jehovah the Lord So he who in the old Testament is called Jehovah he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord in the New Though he were in the form of God and thought it no robbery to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal things or equalities with God he humbled himself c. Phil. 2. A wonderful dignation such as astonished the Lycaonians Act. 14.11 12. though they were mistaken The Gods are come down to us in the likeness of men yea David one of Gods Seers or Prophets who had a a clearer sight of these things admired at so gracious a condescent Psal 83.4 5. The heavens the sun moon and stars those excellent works of God are wonderful What is man c. This the Apostle understands to be spoken of Christ Heb. 2.6 Observ 2. The great love of the Son of God c. See Notes on Joh. 1.12 Observ 3. Christ taking part of flesh and blood God is no accepter of persons Ibidem Tros Tyriusque mihi nullo discrimine habetur It is not said that he took part of Noble Royal Wise Learned Flesh and Blood but generally he took part of flesh and blood and to manifest the community of this participation he was born in a common Inn whence it is that we read of a common faith Tit. 1.4 and a common Salvation Jude Verse 3. Observ 4. Christ was true man so much the Holy Ghost expresseth where he is said to take part of flesh and blood Thus we understand the Apostle Phil. 2.8 when he saith Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as notes the reality verity and truth of a thing when therefore he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as a man it 's meant he was truly a man Thus much is understood by those common effects and accidents of humane nature as when he is said to be hungry and thirsty to eat drink sleep to be weary to watch and other like because these befal all mankind but other
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
them by their own bait by commending Moses whom they had in high esteem already he was notably dexterous in this Art 1 Cor. 9 19-22 Observ 2. Christ and Moses are here compared together in faithfulness and Christ is said to be faithful as Moses there may be comparison and likeness between God and Christ and those who are Gods and Christs pure mercifull holy perfect as God nor is this any presumption but the will of God Observ 3. Here is a type of the Lord Jesus Christ even the faithful Moses so that Christ may be called Moses alter another Moses as the Poet saith Alter erit Typhys 1. He was in imminent danger of Pharaoh in his Infancy as Christ was of Herod both hidden by Divine Providence and both escaping when other Infants were put to death 2. Moses slew the Aegyptian but preserved the Hebrew and the Lord Jesus destroyes the Devil the black Aegyptian Hebr. 2.14 and delivers the true Hebrews v. 15. 3. Moses reconcileth the Hebrews one to other and the Lord Jesus makes peace among his own people whether Jews or Gentiles Ephes 2. 4. Moses brought the people out of the Land of Aegypt which is imputed unto the Lord Jesus Jud. v. 5. That he saved the people out of the Land of Aegypt for v. 4. the Apostle mentions the only Lord Jesus Christ and he it is who brings his Spiritual Israel out of the true Aegypt Mine own will I bring again out of the depths of the sea Psal 68.22 Mich. 7. v. 15. cum v. 19. 5. Moses was the chief of Prophets as the Lord himself commends him Numb 12. And Moses himself saith of the Lord Jesus Christ that he should be a Prophet like unto him Deut. 18.15 Act. 3.22 23. Exhort Be faithfull ye who are of Gods houshold one to other Observ 1. Christ Jesus took not the Office of Apostle or High Priest to himself Hebr. 5.2 3.4 Observ 2. The Office of Apostle and High Priest was an Office of Trust Axiom 5. Jesus Christ was faithfull unto him that appointed him or made him Thus according to Christ's humanity God the Father made him a body hast thou made me Hebr. 10. But here the word is the same with constituting or appointing as we turn it such a faithful Ambassadour and High Priest was Christ Jesus unto the Father who made him This faithfulness we find in all his transactions with Man for though his Office of Trust were both troublesome and dangerous yea deadly in the execution of it in dying for us and cleansing of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. yet he was faithful in the execution of it Faithful he is 1. Actively 2. Passively Confer with Notes on Hebr. 2. Observ 1. As Christ was faithful in his Priesthood so ought we c. Repreh 1. Us all of our unfaithfulness in what is committed to our trust what have we but we have received it and if we have received it of God we are to be accountable to our God for it yet it 's strange how securely most of us go on in our accustomed wayes c. See Notes on Zeph. 1.15 Repreh 2. More specially this Example of the Lord Jesus reproves us for our unfaithfulness in our Priests Office c. See Notes on Hebr. 1. Exhort To be faithful to him that made us Have we little be faithful in that little He that is faithful in a little is faithful also in much Who will commit precious liquour into a leaking running vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Paul was faithful to the Law and God made him a chosen vessel He had tryed him how he could hold the Law and finding him faithful 1 Tim. 1.12 He put in him the most excellent Liquour even the Holy Spirit of God Axiom 6. Christ Jesus was faithful to him that appointed him in all his house as Moses the faithfulness of Moses was seen 1. In the structure and building of the Tabernacle 2. In the ordering of Gods houshold for both the structure and the houshold or family are called by the word in the Text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house and the faithfulness of Christ is likewise seen in both 1. The faithfulness of Jesus Christ is seen in the building repairing and furnishing of his true and spiritual Tabernacle Ye have a ground for this two-fold Tabernacle Hebr. 8 1-9 The House of God the Church the pillar and ground of Truth As therefore Moses builded the first Tabernacle which was a shadow and figure so the Lord Jesus Christ builds the second and true Tabernacle Hebr. 8.2 The true Tabernacle which the Lord pitched and not Man that is the Church of Christ figured by the Tabernacle wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 We read not of any reparation of the first Tabernacle that Moses made but we find that the Lord Jesus repaired his Tabernacle Amos 9.12 And what is the Tabernacle of David Surely by David here as in many places else we understand the Lord Jesus Christ who is the Love of God as David signifieth Love Col. 1. But what is David's Tabernacle Chrysostome understands by it the humane nature fallen and ruined by its fall but that the Son of God the true David took the humane nature and repaired it according to what our Apostle hath Chap. 2.14 And it is very notable that the Ancient Rabbins themselves in Galatinus lib. 8. chap. 22. understand that place of Amos of the Lord Christ for whereas they call the Messias Bar Nipheli the fallen Son they say that the Tabernacle of David is the body of Christ fallen in his Death and builded again in his Resurrection Can there be a more evident testimony against the Jews that Jesus is the Christ Which as it is true of the humane person of Christ so likewise of the mystical body of Christ as Rom. 12.4 5. 1 Cor. 12.12 for so the mystical body of Christ dies with him and lives with him in conformity to his death and life for thus he is set for the fall and rising again of many in Israel Luk. 2. And the Church of Christ is called the house of David Luk. 1.69 this Tabernacle was one Exod. 26.6 But it hath many breaches in it as being broken from God as he complains Ezec. 9. And being rent and divided one part from other as Jews and Gentiles which the Lord promiseth to repair Act. 15.17 And Christ is said to perform it Ephes 2. God commanded Moses and Moses is faithful and by Gods command employes Bezaleel and Aholiab in making the first Tabernacle these God enabled with Wisdom to work in Gold and Silver and Brass and Stone and Wood Exod. 31. Nor did the Lord Jesus herein fall short of Moses his faithfulness but was likewise faithful in all Gods house for what Moses did in the Figure Christ performed in the truth of it for what were Moses's workmen but figurative of spiritual things what was Bezaleel but the shadow of God
That he would incline our hearts to keep his Laws That this day we fall into no sin but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight That he would prevent us in all our doings and further us by his continual help that in all our works begun continued and ended in him we may glorifie his holy Name that by his holy inspiration we may alwayes do those things that be good and by his merciful guidance we may perform the same through Jesus Christ our Lord. Ye know these things if ye do them blessed are ye for blessed are they that hear the Word of God and keep it Now the God of peace that brought again from the dead our Lord Jesus Christ make you perfect in every good work to do his will doing in you that which is well pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen NOTES AND OBSERVATIONS UPON JAMES I. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Religion and undefiled before God and the Father is this to visit the fatherless and widows in their distress and to keep himself unspotted from the world THe Text is such as well befits the time for this our Age is much distracted with the great variety of Religious Zelots and for the Churches Peace Religion by St. James is in the Text defined and as the thing which most pretend that do pretend Religion is Purity so the Religion which is here defined is Pure for pure Religion and undefiled before God and the Father is this c. The matter which the Text concerns is weighty and such as well deserves attention for what is of higer nature than Religion and what Religion than that which in the sight of God is undefiled and pure The parts whereof the Text consists are two 1. The thing defined viz. pure and undefiled Religion before God and the Father 2. The definition or explication thereof and that is this 1. To visit the fatherless and widows in their affliction 2. To keep himself unspotted of the world 1. In the first the things on which St. James insists are three 1. The duty it self Religion 2. The conditions which are annexed thereto it is pure and undefiled Religion 3. The sincerity of these conditions it is pure and undefiled Religion before God and the Father 2. In the second St. James concludes that pure and undefiled Religion before God and the Father doth consist 1. In doing Good 2. In eschewing Evil. 1. In doing Good as in visiting the fatherless and widows in their affliction 2. In eschewing Evil as in keeping himself unspotted of the world With these by Gods assistance I shall exercise your Christian patience untill I measure out this Text and Time 1. First I will make entrance on the first and that 's Religion nothing is more displeasing unto God than to be contemned nothing more pleasing than to be adored therefore God commanded man to do him service and unto such as do perform that service which he requires he makes the promise of eternal happiness but threatens unto such as do neglect this service the vengeance of eternal fire for God accepts not persons but renders unto every one according to their works whether they be good or evil for the just i. e. such as have done good shall go into life everlasting but the wicked i. e. such as have done evil shall go into everlasting fire Thus Athanasius in his Creed expounds our Saviours words St. Matt. 25. ult Now this duty and service which God requires of Man is set forth in Scripture under several names For 1. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obedience for disobedience is the body of sin to be destroyed Obedience is the life of Righteousness which they that are delivered from this body of death must live Disobedience is the Old Man we must put off Obedience is the New Man we must put on Ephes 4. 2. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is the name which doth express this duty for to do the will of the Lord your God is your wisdom and understanding in the sight of the Nations Deut. 4.6 Hominis enim sapientia est pietas saith St. Austin in his Enchiridion to Laurentius chap. 2. 3. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love for Love is the fulfilling of the Law Rom. 13.8 4. Sometimes the duty which we owe to God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godliness for Godliness is profitable unto all things and hath the promise of this life and of that which is to come 1 Tim. 4.8 The godly or blessed man exerciseth himself in the law of God day and night Psal 1. If therefore thou wilt be religious let the study of his Law be thy continual exercise When thou sittest in thy house and when thou goest by the way when thou lyest down and when thou risest up Deut. 6.7 To this end the people of the Jews did use their Phylacteries that all times the Law of God might be their meditation 2. Secondly à reeligendo Deum quem per peccatum negligentes amisimus For good and evil being set before us we refused the good and chose the evil but by this service we refuse the evil and do chuse the good Deut. 11.26 3. Thirdly à religando nos omnipotenti Deo for sin separated betwixt God and us but this service separates us from sin and rebinds us unto God again For this service works the death of sin the Husband unto which our souls were bound And having freed us from the Law of this our Husband it marrieth us unto our first Love the essential word of truth the Christ of God By this service man which was the Devils captive jure tanquam postliminio returns unto his Country the Paradice of God again And this service in this place is signified by this word Religion For this the words themselves yea and the holy Ghosts intention in this place declares For 1. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated in the Text Religion Martin Luther calls Gods service in his Translation for Orpheus did first instruct the Thracians in the service of their Gods Therefore from the Thracians saith Suidas God service is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by Tremelius thus Si quis existimet quod serviat Deo In the Syriach which Tremelius did translate to serve God and to be Religious are not different things but one Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a frequent title which the Saints from their Religion in holy Writ assume 2. Secondly this duty and service which God requires and wills is the doing of the Word which God commands And here St. James exhorts the true believing Jews to whom he writ to be doers of the word not hearers only deceiving their own selves For if any man among you be a hearer of the
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
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In his anger how canst thou bear despiciency reproach contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
dye do not so much fear death as grieve for it saith the Philosopher lib. 2. chap. 5. Fear is either of the evil it self or of him who inflicts the evil as the Malefactor fears not only death and the sentence of death but also the Judge who may give sentence of death upon him Thus the friends of Jesus Christ are forbidden not only to fear death but also to fear those who can kill the body There are three kinds of vitious fear 1. Humane arising from the apprehension of some imminent evil destructive to our nature as loss of health strength limbs or life it self all which we naturally love and therefore as naturally fear the loss of them and therefore for preservation of them we are inclined by corrupt nature to commit evil and omit what is good 2. The second kind of vitious fear is that which we call worldly which proceeds from an apprehension of some imminent evil destructive to our selves and well-being in this evil World as loss of honours favours friendship or other temporal or worldly good for preservation of these we are inclined by corrupt nature to swerve from the way of Righteousness do evil and leave good undone These two evils arise from their special Objects 3. The third proceeds from a servile and base principle in the man whereby he is moved to do what is good for fear of punishment of which more in prosecution of the second part of this Text. The two former kinds are more proper to this point and of them the first which we call humane fear which our Lord forbids his friends and that in the greatest extent they must not fear poverty shame loss of friends these are without the man they must not fear loss of limbs no not loss of life it self for Christ's sake i. e. for Righteousness sake rather suffer penury disgrace death it self than offend our God we have the same precept Matth. 10.27 yea the same seems to have been reasonable even to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a son of Eleazar in Josephus For so great a command there must needs be great reason to inforce it and indeed so there is whether we respect 1. The body which we love so well 2. Or those who kill the body 3. Or the friends of Jesus Christ 4. Or Jesus Christ himself whose command it is I say unto you c. 1. As for the body it 's but animae theca was carcer animae the case the vessel of the soul yea the prison of it when the soul is uncased the earthen Vessel broken the prison opened and the Goal-delivery made the souls of Christ's friends then enjoy the full and glorious liberty of the Sons of God The body is the basest part of the man liable to many manner of injuries suppose they hurt it yea take away the life of it they do but that which the body it self would suffer ere long should no man hurt it And what great matter is it to pay a due debt to God and Nature a little before the time a day we say breaks no square The earthen Vessel was not intended to keep the treasure always in it nor was the light made to be kept always in the Pitcher a time there is when it must be broken and the glory of it appear and shall the prisoner fear or rejoyce rather to enjoy his liberty and that before his expected time 2. They who kill the body they themselves do themselves the greatest hurt There is no man hurts another but even then when he hurts another and because he hurts another he hurts himself more he hurts his neighbours body but his own soul They do but send them a little before them to the grave they must follow sooner or later The Philosopher himself saw this well enough when one told him the Athenians have adjudged thee to death That nature saith he hath adjudged them This is the reason of the holy Ghost Isai 51.12 Who art thou that shalt be afraid of a man that shall dye 3. In regard of the friends of Jesus Christ they are obliged by vertue of that sacred bond of Amity and friendship between Jesus Christ and them to do whatsoever he commands them Joh. 15.14 And herein they will demonstrate evidently that they are his friends for greater love hath no man than this that he lay down his life for his friends 4. A fourth reason is in regard of our great Friend Jesus Christ himself who commands it I say unto you c. He is such a friend as hath laid down his life for us already Joh. 15. Such a friend as will not cannot deceive us such a friend as will stand by us Isai 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye 5. Add unto all these the reason of the Text they who kill the body have no more that they can do 6. One reason more from the light of Nature it self whose dictate this is that though it be natural to fear yet it is against natural reason to swerve from Truth and Righteousness for fear For somethings there are saith the Philosopher which a man ought not to be compelled to do by any terror in the world his reason is it is more dishonest to commit them than to suffer the greatest evils Ethic. 3. But here it may be doubted touching this prohibition fear of evil is natural and being so it seems not to be unlawful but loss of health strength limbs much more of life is without question a natural evil and therefore we may naturally fear the loss of these I answer our Lord Jesus Christ who knows our frame and fashion and whereof we are made will not lay a burden upon us beyond our strength nor suffer us to be tempted above what we are able he therefore who prohibites our fear of death he is yet indulgent to the weak and fearful Deut. 20.8 Jud. 7.3 Howbeit there is a difference to be observed between the new acquaintance and friends of Jesus Christ and his old friends as the Scripture warrants us to speak acquaint now thy self with God Job 22.21 These are of his new acquaintance he hath also his old friends those who have known him from the beginning Joh. 2. He dealt tenderly with the Hebrews Exod. 13.17 so David with the Gittites 2 Sam. 15.18 Yea he commands or at least permits us to flee persecution Matth. 10.23 When they persecute you in one City flee to another Nor is this any argument of our denyal of Christ when we flee Certum est quòd Christum Confitetur qui propterea fugit ne negat It is certain that he confesseth Christ who flees for his sake lest he should deny him saith one of the pious Ancients But as for his old friends it was told Nehemiah Nehem 6.10 11. they will come to slay thee c. I said saith Nehemiah should such a man as
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
flesh but nourisheth and cherisheth it these will not allow themselves food convenient but make it a great part of their Religion to starve yea kill their bodies with austerity of Discipline Oh how these mistake the counsel of their great friend he bids them keep under the body of sin and bring it into subjection And they keep under their natural body as for the body of sin that they pamper and cherish they whip the Cart and let the horses go free Repreh 2. Those false friends of Jesus Christ who fear those that kill the body and forsake their friend This comes near home to those who fear loss and shame among men and for fear of that lose their conscience speak evil of what they know not for gain for safety We all condemn Balaam as a false Prophet but if compar'd to some they come short of him Numb 22.38 Have I now any power to say any thing c. If Balac would give me his house full of silver and gold I will say neither more nor less than what God declares Nu. 22.18 ye have an example of this in infamous Joas that great zealous King for God 2 Chr. 24.17 after the death of Jehojada the Princes of Judah came made obeysance to the king Then the king hearkned unto them and left the house of God made them groves this did Joas for a little honor but Zachary would not consent to them no not to save his life Repreh 3. Those who are fearless caress and secure what befalls their bodies fear not them who kill them yet are not friends of Jesus Christ It is very remarkable to whom our Lord gives his counsel and how qualified they ought to be they are his friends and they do whatsoever he commands them I say to you my friends c. He saith not this to strangers much less to his enemies Let such fear I wish them and take heed of them that kill their bodies they have this present life as an opportunity to reconcile themselves and become friends of Jesus Christ The same Spirit that saith this to his friends fear not c. because they do whatsoever he commands them the same saith to those who do evil fear Rom. 13.1 4. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God Thou mayest give thy body to be burned yet have no charity This is love that we keep his Commandments Consol Of Christ's friends who bear their life in their hand and suffer for his sake if ye suffer for righteousness sake blessed are ye suffering is a greater gift than faith if the Apostle reason right Phil. 1.29 yea it is the chief part of the Christian calling 1 Pet. 2.19 20 21. but innocens morieris So the wife of Socrates told him weeping for him What saith he wouldst thou rather that I should die for evil doing It is our female part in us that suggests such thoughts The death of good men is not to be lamented it is more miserable to deserve death than to dye The death of an innocent man frees the innocent man from woe but brings woe unto them that put them to death Jer. 26. God had sent the Prophet with a message to the Jews to perswade them to repentance otherwise he would make his Temple like Shilo and the City of Jerusalem a curse to all the Nations of the Earth God had given to Jerusalem and to his Temple their great and precious promises which moved the Priests and the Prophets and all the People against Jeremy and they would have him put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple the People the Law the Place were great priviledges of the Jews and he might be thought to speak against Gods own cause But how doth Jeremy in this case behave himself vers 14 15. Surely God honoured his own Ordinances then as highly as he esteems any outward Ordinances now wherefore when we tell men that the goodness of the cause will not do them good unless they themselves be good meek lowly patient that if they kill all wicked men in the world and kill not their own lusts they are not one jot neerer to God they wax offended 't is Jeremiah's case just To be an innocent man is to be a dear friend of Jesus Christ and by how much the more his friend by so much the more hated of the Scribes and Pharisees and the People that are led by them Mark what our Lord tells his friends Joh. 16.1 2 3 4. Isa 66.5 Your brethren that cast you out for my names sake say let the Lord be glorified but he shall appear to your joy but they shall be ashamed Jer. 50. and 7. their adversaries said we offend not because they have sinned against the Lord the habitation of justice even the Lord the hope of their fathers keep innocency and do the thing that is good and that shall bring a man peace at the last Exhort Jesus Christ exhorts his friends fear not them who kill the body 1. Consider his Divine Presence Omnipresence Psal 3 1-6 2. The fear of man bringeth a snare Prov. 29.25 3. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 48. Isa 24.17 4. If ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 1 Pet. 3.1 4. 5. The condition of the daughters of Abraham vers 6. 6. Knowing the terrour of the Lord we perswade men Rev. 21.8 See Notes on 1 Joh. 5.4 Jesus Christ thy friend saith fear not them that kill the body he hath feared nothing not shame not death it self Dedi corpus percutienti I gave my body to the smiter Darius so esteemed the wounds that Zopyra inflicted upon himself that he preferred him before an hundred Cities Jesus Christ was not only wounded but dyed also for thy sake How acceptable unto God was Abraham's offer to offer up Isaac he took the will for the deed How much more acceptable is the real offering of our bodys unto him The fear of God drives out the fear of men as fire fire fear the Lord let him be your dread as the Viper cures the Viper the fiery Serpent on the pole cured the sting of the fiery Serpents Moses his Serpent devoured the Serpents of the Magicians so the fear of God devours all fear of men O Beloved do we not herein most grosly deceive our selves as thinking that we are indeed the friends of Jesus Christ whereas indeed we are not This concerns us all and every one of us so much the more neerly 1. Because 't is an easie matter in this very thing to be deceived 2. then secondly if we be deceived in this it is in a matter of the greatest moment 'T is an easie thing to be deceived and that by how much the more we are busied about Divine Matters both Preacher and Hearer 1. The Preacher who specially is spoken to in
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
from the abounding of iniquity because saith he iniquity shall abound the love of many shall grow cold Mat. 24.12 4. This is the reason of all sinful designs and wicked actions in the world their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ruled by an irregularity and lawlesness it self is the Law they are squared by iniquity hath erected her Throne in ungodly men Psal 94.20 upon which it sits rules decrees unrighteous decrees and imagins mischief by a Law Such were the Ordinances of Aegypt Levit. 18.3 and the Statutes of Omri Mich. 6.16 According to this Law they will be angry with their brother without a cause Matth. 5.22 they will look upon and lust after a woman and commit adultery with her in their hearts vers 28. they will swear and take Gods name in vain vers 34. they will render evil for evil vers 39. they will hate their enemy vers 43. Please ye see some Examples of proceedings according to this lawless Law 1. according to this Law Naboth lost his inheritance and his life too Jezebel iniquity it self checks Ahab a servant of iniquity as too remiss too slack in the execution of this Law 1 King 21.7 Dost thou now govern the kingdom of Israel up eat thy meat and be merry I will give thee the vineyard of Naboth the Jezreelite Iniquity hath her servants and officers men of Belial whose mouths speak wickedness to bear witness for her she hath her Elders and Nobles to judge for her and give sentence and a cloak of Religion to cover all and the business is done Ahab take possession God's Cause covers all 2. Such another servant of wickedness was Shemaiah Jer. 29. who checks Zephaniah and the rest of the Priests for remisness The Lord hath made thee a Priest instead of Jehojada the Priest that ye should be officers in the house of the Lord for every man that is madd and makes himself a Prophet that thou shouldest put him in the stocks And why therefore hast thou not reproved Jeremiah of Anathoth Necessity is a Law to the crooked generation 3. According to this Law Herod proceeded against John Baptist who told Herod it was not lawfull for him to have his brothers wife but Herod found another Law to put him up in prison and take off his head Joh. 14. and what Law was that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. But if ever iniquity was mounted on her Throne and imagined mischief as a Law it was in the condemnation of our Lord when against all Law they would put to death the Author of Life when they would put to a most shameful death when they would crucifie the Lord of Glory as the Apostle most elegantly yet say they we have a Law and by that Law he ought to die and what Law was that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lawlesness it self that Law which rules all lawless men that light which guides the Sons of darkness and if the light that is in thee be darkness if the Law it self be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how great is that darkness how lawless is that Law 5. And how miserable then are the Subjects unto that Law the servants of iniquity they are Lorded over by iniquity it self it was the Psalmists Curse upon his incorrigible enemy Set thou a wicked man to rule over him Psal 109.6 But over wicked men rules iniquity and wickedness it self all their members are subject to the Law of their members their members are not their own but taken up by iniquity their inward parts are full of wickedness their brain is possessed with covetousness Avaritia in capite omnium Amos 9.1 and pride that possesseth their heart Prov. 21.4 So that the thoughts memory fancy understanding appetite will affections all serve iniquity and therefore the outward members cannot be free their mouth is not their own 't is the mouth of wickedness Psal 107.42 they brag indeed that their tongues are theirs Psal 12. but it cannot be so for they know not of themselves what to speak but iniquity teacheth their mouth Job 15.5 and fills it with cursing and bitterness Psal 10.7 and their tongue speaks pride Psal 17.10 and detraction Psal 140.4 Their power and strength they have is imployed in the service of sin their right hand is not their own 't is a right hand of iniquity Psal 14.4 so that their tongue and their doings are against the Lord Isai 3.8 and the whole man a man of sin and all the parts and members servants of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the servant complains in the Poet and under the same slavery the Apostle groaned Rom. 7. till he was delivered by the Grace of Christ Wretched man that I am who shall deliver me from the body of this death And as it seems miserable to those who know and feel this servitude so much more miserable and lamentable is the case of those who bear this heavy burden yet through long custome are insensible and know it not like one under water who feels not the weight upon him The old servant of iniquity submits and yields himself like a beast so the word I told you signifieth to his accustomed burden as the Camel's inured to their load bend their knees when their burdens are laid upon them And such a very beast is every servant of iniquity and such a beastly life liveth many an one who yet would be accounted a good Christian man In his youth intemperancy puts a bit in his mouth and leads him along like an horse by the mouth through riot and drunkenness through chambering and wantonness through excessive eating and drinking and carding and dicing and whoring and drives him about and about in a circle of the same painful lusts like an horse in a mill blindfold Impii ambulant in circuitu Then if any be set to break him he is monitori asper he is fat and kicks and casts his rider and like a wild Ass snuffs up the wind at pleasure Jer. 2.24 then he 's sick of the the farcions and pride and vain-glory traps him and he 's hurried away with the humours of the time e'en as the fool rides him any foolish and hurtful lusts at length in his old age covetousness catcheth him and makes him a purchase for an unthrift such as himself was and lades him with thick clay and rides him to the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which sufficiently discovers the miserable condition of the servants of iniquity and being advisedly and timely considered may well make us all weary of that service and perswade us to return unto our old Lord to yield our members servants unto righteousness That 's the third point We ought to yield our members servants unto righteousness The righteousness here meant is either 1. Christ himself who is Jehovah Jerem. 33.15 the essential righteousness of God and so that which is here called righteousness vers 22. is called God himself being made free
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
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
c. sanctifie you wholly spirit soul and body Objection This doctrine would make a man desperate Answer Truly so it doth that 's the reason why the man dies upon the coming of the holy law for despair is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only the righteous hath hope in his death Prov. 14.32 when sin abounds and the man dies yet there remains hope As when all the diseases were taken out of Pandora's Box there was spes in ima pixidis and therefore the Lord raised up his witness in Jacob and gave Israel a Law that they might set their hope in God and so keep his Commandments Psal 78.5 6 7. And therefore the grace of God appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly c. looking for the blessed hope of the glorious appearing of our Lord Jesus therefore St. Peter blessed God that he hath begotten us again to a lively hope or hope of life Syr. 1 Pet. 1.6 2. This doctrine would make us despair if it were expected of us that we should be holy by our own power or by the power of the Law but whereas by the power of the Law sin abounds the grace and power of God much more abounds 'T is true the Law is the strength of sin 1 Cor. 15. but blessed be God who hath given us victory through our Lord Jesus Christ 3. This doctrine would make us despair if holiness were expected of us all at once and all alike but as there are divers degrees and ages in our natural life children young men and old men so likewise in the spiritual life there are divers degrees children young men and old men 1 Joh. 2. which are the same which the School-men aim at when they tell us of incipientes proficientes perfecti which would help to dissolve many a knot were they taken notice of which are handled and confounded altogether in the present Babel As there are divers degrees and ages in our spiritual life so are there proportionable degrees of grace and holiness befitting them 1. The first degree is Fear 2. The second degree is Faith 3. The third degree is Love 4. These were all typified unto us by the parts of the Tabernacle and Temple 1. The Porch that represents unto us the fear of the Lord and is the childrens condition brought up under the Law and under the spirit of fear and bondage and there is a degree of holiness proportionable unto this fear for by the fear of the Lord men depart from evil 2. The second part of the Tabernacle and Temple is the HOLY wherein after the slaying of the sacrifice at the entrance of the HOLY the table of Shew-bread stands ready for the young men who have overcome the evil one and subdued their iniquities through the power of the stronger one and so become in a second degree holy as God is holy and purifie themselves as God is pure 1 Joh. 3.3 3. The third is the HOLY of HOLIES whereinto Christ hath entered and prepared a way for these old men who have perfected holiness in the fear of God Now they who have made no further progress yet than the very Porch which was the condition of children under the Law they are subject to fear despair and doubt So was David himself Psal 73.3 12. there he confesseth that he was envious at the foolish and wicked men c. he thought God was pleased with wicked men not with holy men yea hence he said he had cleansed himself his heart in vain and washed his hands in innocency Such tumultuous thoughts he had till he went into the sanctuary then he understood the end of those men such an one was Agur Prov. 30. I was saith he more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the Holy Of both these the Wise Man speaks Prov. 9.10 The fear of the Lord is the beginning of wisdom here 's the first then follows the second The knowledge of the HOLY is understanding Now they who have made no further progress than the very first of these to wit they who through fear and awe of the Divine Majesty depart from evil so they sit not down there but endeavour to go on further they ought not to despair non eadem à summo minimoque the Lord expects not the like measure of holiness of all men all at once ye have a notable example 2 Chron. 30.17 20. 1 Joh. 2. Observ 2. All Laws which favour or allow unholiness impurity profaneness c. they are not of God they are ipso facto null they abrogate themselves Observ 1. All violation and breach of the Law is uncleanness sin is defilement uncleanness and unholiness Observ 3. The Law of the Lord is against all sin uncleanness and unholiness Reproves Those who teach or follow a doctrine of liberty or license rather under what specious name soever it be commended unto us Most men are guilty of this for under one specious name or other unholiness and uncleanness is retained among us Some call it Venial Sin Sin then it is and if sin how are they who commit it and allow themselves in it an holy people and observers of the holy Law others call it frailty infirmity or weakness quotidianas incursiones c. I deny not but such there are but under that name all uncleanness Charity covers a multitude of sin but this name of infirmity covers all sins hypocrisie profaneness lying swearing cursing drunkenness whoring stealing c. in a word all uncleanness 2. Reprove us who think too highly of our own holiness as the Pharisees did There is no degree of holiness but will if we watch not well over our own hearts bring with it a degree of spiritual pride Pride is a Vermin that will breed even in the trees of righteousness themselves unless it be wormed out This is the ground of dividing our selves one from another Isai 65.5 Who say stand by thy self come not near me I am holier than thou There is a generation who are pure in their own eyes and yet are not cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their filthiness from that which comes from within them It is the fault of us all we are too quick-sighted in discerning other mens sins but dark and blind at home which proceeds from pride and self-love 'T is true the holy Law commands us to withdraw our selves from every brother who walks disorderly 1 Cor. 5.11 2 Thess 3.6 and therefore the Prophet must not eat nor drink with Jeroboam an idolater 1 King 13.9 But when we observe this holy Law we must take heed that we our selves be not unholy that we our selves be no idolaters neither covetous nor fornicators thus 2 Cor. 6.14 be not unequally yoaked with unbelievers why for what fellowship hath righteousness with unrighteousness c. Hast thou the righteousness of God the Light the
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Câ—â—istian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâ—g to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
Repreh Those who extend not their brotherly affection toward others we look upon one another for evil and not for good Evil and Good are mixed in us more or less and we have such evil eyes that we can see nothing in one another but evil and only evil and continually and so encrease our hatred one of another which at length grows more incorrigible and inveterate than even among enemies as in Eteocles and Polymices The Saints of God have alwayes been otherwise minded 1 Sam. 30.21 22 23. the Scripture calls them wicked men and men of Belial yet David he calls the same men his brethren Ye shall not do so my brethren Abraham speaks so to the rich man in hell torments My Son c. The Master of the Feast though there was one intruded without his wedding garment and so by the law of the house he was to be expelled yet he doth not rail upon him but friend how camest thou in hither even as our Lord speaks to Judas in the very act of betraying him And our Apostle desires that we should be minded like to him Gal. 6.1 Brethren if any man be taken in a fault ye who are spiritual restore such an one Here is much boasting of the Spirit If we have the Spirit let us thus walk in the Spirit Repreh 2. Those who extend their brotherly affection unto others yet not unto Salvation as if they envied them their eternal happiness make them great in this world and love them thereunto but love them not unto Righteousness and Salvation It was an errour of some of the Ancients and maintained by some of later times That our God loved the people of the Jews only unto temporal things and so they expounded Deut. 28. Levit. 26. as if they had been pasti ad saginam fed with the husks of this world only like swine The second Relation is of Kindred Observ 1. A ground of a two-fold Kindred according to the Scripture 1. One according to the Flesh 2. Another according to the Spirit which is by far the greatest as Chrysostome testifieth yea our Saviour Matth. 12.48 49 50. Observ 2. The Spirit of God where it comes though it regulate and bound yet it doth not extinguish natural love but nourisheth and cherisheth it yea it complains where that bond is broken and violated Jer. 9.4 Jer. 12.6 Mich. 7.6 Obad. vers 10 11 12. Rom. 1.31 2 Tim. 3. 2. He wished himself an Anathema from Christ for their sakes A wish is an intense and earnest desire of some thing either indeed or seeming extreamly good and as this object wished for or the manner of wishing is either good or ill so is the wish accordingly So that some wishes are 1. Good as that of Abraham Gen. 17.18 O that Ismael might live in thy sight That of Moses Numb 11.29 Would God all the Lords people were Prophets That of Jeremiah 9.1 O that mine head were water and mine eyes a fountain of tears that I might weep for the slain of my people That of Paul Act. 26.29 Would God that not only thou but also all that hear me this day were almost and altogether such as I am except these bonds And all these are such as aim at God's Glory and the Salvation of men 2. Some wishes are evil either in regard of the object or manner of wishing or both as to wish a Curse upon our enemies Soul Job 31.30 2. In regard of the manner as that passionate one of David's in regard of Absolom Would God I had died for thee that of the Israelites Numb 14.2.3 that of Eliah 1 King 19.4 It is enough now O Lord take away my life for I am no better than my fathers distempered with the fear of death from Jezabel he would needs die Stultum est ne moriare mori That of Jonah 4.8 he wished in himself to die and said it is better for me to die than to live 3. In regard of matter and manner as that of the Disciples Luk. 9.54 55. the thing wished for was unlawful and they who wished it ignorant and revengeful and so unlawful Such was that of David 2 Sam. 23.15 concerning the waters of Bethlehem that of Jeremiah 9.2 O that I had in the wilderness a lodging place of wayfaring men that I might leave my people Psal 55.6 O that I had wings like a Dove 2 King 5.3 Would God my Lord were with the Prophet that is in Samariah Act. 27.29 They wished for the day We must yet enquire what this wish was in particular 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accursed from Christ 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Curse may be considered in it self or opposition to bliss and happiness The object or thing here wished is malum paenale a penal and personal evil in order to a Spiritual and Eternal Good The penal evil was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that we may the better understand we must know there were three kinds of Excommunication in the Church of the Jews 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Separation and removing the person so Excommunicated from the society of men which continued thirty dayes if they repented if not sixty if not ninety dayes 2. If then he repented not it was unlawful to eat with him 1 Cor. 5.11 he was thrust out of the Synagogue with all the Curses heaped upon him which are recited Deut. 28. whereby the◠were separated from Communion with God and his people of that the Apostle speaks Gal. 3. The last kind of Excommunication was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they left a man so accursed until the coming of the Lord to judgement of which we understand the Apostle to speak 1 Cor. 16. Anathema Maranatha 2. If we consider this Curse with opposition to bliss and happiness we may know that happiness is two-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in our love to God and Christ to our neighbour and enemy 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in the fruition and joy and pleasure at God's right hand 1. The first of these Paul would not part withall upon any terms neither for Men nor Angels Life nor Death Rom. 8.38 39. it is the latter Paul would have parted withall and sold for his Brethren his Kinsmen according to the flesh Separation from God and torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justin Martyr is taken either 1. In the good sence and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. an ill for that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it is taken in the worse sence as it notes extreme detestation execration and abomination And this is the imprecation which the Apostle wished unto himself The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversly rendered optabam or optarem I did wish so Vulg. Lat. I could wish and so we turn
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
judged of the Lord O Beloved do we not know that for these things comes the wrath of God upon the children of disobedience Ephes 5. Do we not know for this cause many are sick and weak among us and many sleep 1 Cor. 11.30 Have all our afflictions think we come out of the dust or hath the Lords hand been so long stretched out against us in vain and without cause Have we not by this means now long time provoked him to plague us with divers diseases and sundry kinds of death All the Fathers ate the same spiritual meat yet with some of them God was not well pleased 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not need any large explication of these words if we shall remember the opening of the former point for so it will appear that as by the Mannah the body and the flesh of Christ is meant his spiritual body that is his Word which is his flesh Joh. 1.14 Deut. 8. man lives not by bread only so by the water out of the Rock and the blood of Christ is to be understood his Spirit for so St. John speaks expresly 1 Joh. 5.8 Confer Notes in Joh. 6.55 56. This is the Reason why the spirit of Christ whereby we are sanctified and purged from our sins proceeding from the Father and the Son as blood from the body this is called the blood of God Act. 20.28 for in Christ dwells the fulness of the Godhead bodily Col. 2. And so out of him being smitten by our sins Isa 53.4 5. by our transgressions and the Curse of the Law for sins issues the blood and spirit of God This was evidently signified Exod. 17. by Moses smiting of the Rock in Horeb when the Law was given for therefore vers 6. The Lord saith behold I will stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Rock Hence it is that oftentimes in Scripture the blood is said to be the life Gen. 9.4 Levit. 17.11 for blood is the spiritual life and hence we are said to drink into one spirit 1 Cor. 12.13 whence the spirit of God is called the spirit of life Rom. 8.2 Rev. 11.11 Hence we understand those Scriptures which testifie the effects of Christs blood Rom. 5.9 10. 1. The blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1.7 which is not understood only of the merit of Christ which yet is of inestimable value but also of the power and efficacy of his blood and spirit 2. Christ washeth us from our sins in his own blood Rev. 1.5 Hebr. 10.29 the blood by which we are sanctified 3. 1 Pet. 2.18 19. where the blood of Christ is compared with corruptible things as silver and gold of all bodily things the most durable and preferred before them as being incorruptible it cannot be understood only of that blood of Christ shed upon the Cross which was like ours for Hebr. 2.11 He took part of the same 7. and 4.15 It must therefore be understood of Christ's spiritual blood or his spirit and life as he speaks Joh. 6.63 and therefore Hebr. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Observ 1. This is the reason why Moses forbad the people blood but Christ commands to drink his blood Moses knew they were not fit while yet under the Law to partake of the life but our Lord requires that his self-deniers his mortified ones partake of his blood and life What is it to drink the spiritual drink What else but to believe in the Lord Jesus as the Scripture hath said Joh. 7.37 38. What saith the Scripture of Christ That he is the bread that came down from heaven Joh. 6. the light of the world Joh. 8. the door of the sheep Joh. 10. the resurrection and the life Joh. 11. the way the truth and the life Joh. 14. c. He who believes thus in Christ receives him drinks his blood and spirit drinks the living waters Observ 2. Hence it appears how foully they are mistaken who understand the body and blood of Christ the eating and drinking of them no otherwise than of his natural body and blood and we must follow the actions answerable thereunto how then are they called here spiritual meat and spiritual drink Observ 3. Who are the worthy Communicants Who else but they who contentedly abide in Christ in conformity to his death and life who dwell in him such only he invites such only ought to come to this spiritual feast such only are his Disciples Joh. 8.31 Observ 4. Behold the Centre the Rest of all the Children of God Exhort 1. To eat Christs flesh and drink his blood Exhort 2. To abide in Christ 1 Joh. 2.6 But alas how shall I eat the flesh of Christ c My Brother hath something against me Art thou angry with thy Brother c Matth. 5.22 None of all these what then Dost thou live in some great and heinous sin as of drunkenness whoredom or that which is hardly counted sin though a far greater dost thou live in envy pride covetousness None of all these what then Doth thy brother take offence at thee for well doing which he thinks evil doing In this case scandaliza fortitèr saith Martin Luther What then is it wherein thy Brother takes offence He differs from me in Judgement That divides all the world Peter and Paul Paul and Barnabas yet we read not any thing to the contrary but that they met to break bread the first day of the week Observ 5. Here we read of spiritual meat and spiritual drink and a spiritual Rock ye perceive the Holy Ghost useth such expressions as these are when it will signifie something which is the truth of that which is presented to the outward sense whereby such language is warranted as indeed is necessary in speaking of spiritual and heavenly things Observ 6. As hence appears the universality and commonness of the means of salvation so likewise the munificence bounty and goodness of the Author and Giver of it whence it is that it 's generally said of all the Fathers that they were all baptized into Moses in the cloud and in the sea no man was excepted yea they went all through the sea and were baptized old and young child and suckling There is express mention made of their little ones Exod. 12.37 Every male was circumcised without exception Gen. 17 11-14 As they were all baptized and circumcised so all did eat of the same spiritual meat they all fed upon Manna c. They all received the holy Sacrament Observ 7. May we not think that some of these were grown up to the spiritual old age there were those among them no doubt who were Elders indeed and such as Moses knew to be such Numb 11.16 17. yet we do not find that any of them pleaded that they were above Ordinances for they all were baptized and
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
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
already Would God they were but that will soon be tryed Do not the old vain thoughts yet lodge in thee Jerem 4.14 Hast thou purged out the old leaven the leaven of the false Doctrine and the leaven of hypocrisie of malice of wickedness Do not thy old words remain yet sweet to thy mouth Doest thou not yet use rotten talk 1 Sam. 2.3 Recedunt vetera ex ore vestro Doest thou not yet retain the old hatred Ezech. 25.15 Is the old serpent cast out of heaven Apoc. 12.9 and 20. Spiritual wickedness in high places Ephes 6.12 counterfeit shews of holiness If the old things be passed away then fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry these are all passed away for these are the members of the old man Col. 3.5 And are none of these left remaining with us no fornication no uncleanness c. If any of these members of the old man remain in us How is the old man passed away Is he passed away and gone and hath he left his members behind him That 's a strange passage indeed 2. If these old things be passed away from us then are they crucified then are they mortified then are they killed and destroyed that 's to pass away as I proved before and then are we dead unto sin as sin is dead unto us If sin yet lives in us and we yet live in sin how is sin how is this old man yet dead Doth he live when he is dead If we yet walk after the flesh if yet we walk in lasciviousness excess of wine revellings if yet we walk in covetousness in inordinate affection in anger wrath malice blasphemy c. how are we dead unto these Do men walk when they are dead Certainly we have forgotten to purge our old sin 2 Pet. 1.9 The English that he was purged true by Christ's Righteousness imputed But the words sound thus in the Greek He hath forgotten the purging of his old sins and so they are to be understoood of sanctification so the reformed Churches understand the place without holiness no man shall see the Lord Heb. 13. and because I purged thee and thou wast not purged thou shall not be purged from thy filthiness any more until I have caused my fury to rest upon thee 3. O Beloved let us not deceive our selves in a matter of so great moment Most certain it is these old things are not yet passed away from us I shall therefore propound some means to procure their passage from us 1. The true consideration of what they are how deformed how ugly how abominable and to look upon them not according to the opinion of the world but through the glass of Gods word that will most truly discover their nature and their violence to us We hide spots in our Garments this old Garment is one great spot over the whole body 2. That will teach us to hate loath and abominate them For indeed there is nothing in the whole world truly hateful and abominable except only these old things And that we may truly hate them let us look upon them on their worst side and take them by their worst handle Every thing hath two handles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and evil mixt together These are truly ill and have but an appearance Some pictures are made which if ye look upon them one way they present you with some beautiful portraiture if another way they shew you the resemblance of some ugly Monster or other Look so upon thy sin it hath an handle of profit on one side it represents pleasure c. leave that look on it as it is hated and prohibited of God deformed in his sight and in the sight of all godly men c. 3. Entertain the fear of God into thine heart By the fear of God men depart from evil Prov. 16.6 and so evil will depart from thee 4. Propound Christ before thine eyes for thy pattern and example Enter into that narrow way and crowd through that strait gate of mortification As the serpent when she shifts her skin she draws her body through a narrow hole and so leaves her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek calls her skin her old age behind her O let us in this especally be as wise as serpents enter in at the strait gate of mortification and so put off the old man 5. Let us remember the solemn Prayers made for us at our Baptism that the old Adam might be buried in us that all carnal affections might dye in us that we might have power and strength to have victory and to triumph against the Devil the World and the Flesh 6. Let us remember that solemn Vow Promise and Profession which we made at our Baptism to follow the example of our Saviour Christ and to be made like unto him That as he dyed so should we dye unto sin and crucifie the old man and utterly abolish the whole body of sin 7. And lastly for this end let us pray unto God that he would vouchsafe unto us his Spirit That so by his spirit we may mortifie the deeds of the flesh Rom. 8.13 And if thus we be buried with Christ by Baptism into his death we shall then also walk in newness of life And if old things be so done away All things then will become new More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold all things are become new LEt it not seem tedious to you Beloved in our Lord and Saviour to have the same Text mentioned to you so often it brings with it always variety of matter always something new So that every several point might be a new and a several Text. I may make use of the Apostles words Phil. 3.1 To write the same things to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not on my part out of laziness or idleness So it were better turned than to me it is not grievous but for you it is safe For easier it is as your selves know to speak a little upon a large Theme as I do on the week days then largely upon so little an argument as this seems to be For indeed though it be little in words yet it 's great in weight and according to the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great deal in a little as the richest Commodities gold and silver and precious stones take up but a little room And such is the Text as vertually containing the accomplishment of all the old ceremonial Laws the fulfilling of all the Prophesies and Histories of the Old Testament and all the manifest Truths and excellencies of the New And therefore every point in it every word hath its weight and so not lightly to be passed over Behold all things are become new There is in this point only one word which wants explication and that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold it 's a word of most frequent use and meets us every where in Scripture
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
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
with you in it Here 's the opening of that hidden Mystery or the further clearing it That great mystery of godliness God made manifest in the flesh The end of the Law and tenour of the Gospel unto mankind secretly shut up in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizavit to preach the glad tydings of God made manifest in the flesh to make known what is the riches of the glory of this mystery which is Christ in you saith the Apostle Col. 1.27 Here 's a Christmas that lasts all the year even all that acceptable year of the Lord as the time of Christ is called Here 's a nearer Union with Christ than the common sort of Christians dream of Christ formed in us unless Christ be in us Christ without us profits us nothing unless Christ be in us we are reprobates 2 Cor. 13. Here 's an higher pitch of Christianity than Christians ordinarily attain nay aspire unto Christ not only to be known not only to be talked of Christian Religion consists not in tittle tatle Christ not only to be believed on not only to be desired not only to be called upon but Christ dwelling in our hearts by faith Christ Emmanuel Christ one with us and we one with him Joh. 17.21 Christ formed in us and we conformed to him both in his sufferings and in his Resurrection Phil. 3.10 O suffer then I beseech you the word of exhortation not to content your selves with the childhood and minority of Christ not to stint our selves in the very nonage of Christianity but to grow up unto riper age from grace to grace from strength to strength from virtue to virtue until we be perfect men in Christ Jesus and Christ Jesus be perfectly formed in us O glorious state this yea this is that high pitch of Christianity this is that mature age of Christ which all the Saints of God do and ever have aspired unto this all the Ministers of God setting aside all jarring and jangling Controversies do or ought to preach and warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Col. 1.27 This our Apostle longed for till it were formed in the Galatians But so many pretences there are so many outward shews and counterfeit forms of godliness so many false Christs in the world as our Saviour foretold and growths in them that it 's a very difficult thing to perswade almost any man but that Christ is indeed formed in him But I beseech you since it so nearly concerns every soul consider with me Can the form of Christ be in the body of sin If Christ be in you the Body is dead because of sin but the Spirit is life because of Righteousness Rom. 8. He that is Christs hath crucified the flesh with the affections and lusts Do lusts war in thy members and yet are they crucified and yet are they dead Can the most lively action for even such is war proceed from a body of sin that 's dead He in whom Christ is formed as he hath a fellowship with Christ in his sufferings suffering as a Christian 1 Pet. 4. and is made conformable unto his death by dying to sin Phil. 3.10 So also is he raised up again with Christ unto newness of life Rom. 6. He lives the life of Christ and Christ is a life to him and lives in him the life of all Virtues and Graces of Love of Joy of Peace of Long-suffering of Gentleness of Goodness of Faith of Meekness of Temperance of Patience of Godliness of Brotherly kindness of Mercy of Humbleness of Mind of Moderation of Obedience and Subjection unto Governmen Here yea here 's a form of Christ indeed in how few alas to be found though we seek it I speak it to our shame even among the crowd of our seeming most forward Christians for when we place the power of Christ in us in hatred in variance in heady undiscreet zeal in wars in strife in sedition in despising of Dominion in presumptuousness in self-will in speaking evil of Dignities in bitter Invectives against Authority in scribling of Pamphlets to disturb the common peace Is Christ formed in us so much as according to Youth much less according to Old Age Alas we are yet but Children For whereas there is among you envyings and strifes saith the Apostle and divisions and factions are ye not carnal and walk according to man the old Adam and not according to Christ for while one saith I am of Paul another I am of Apollos one I am for this Sect and this man another I am for that Sect and that man are ye not carnal The Apostle appeals to their own Conscience in this matter when they called themselves after the names of Paul and Apollos how much more may I appeal unto yours whom ever it concerns who have taken up Leaders far inferour and perhaps some contrary unto Paul and Apollos I appeal unto your own consciences are ye not carnal These dissentions come not of him that calleth you No no the Apostle reduceth them to their own Original Whence come wars and fightings or brawlings among you come they not hence even from your lusts that war in your members wherefore I cannot speak unto you saith St. Paul as unto spiritual those in whom Christ is formed but as unto carnal even unto babes in Christ 1 Cor. 3. But if there be among us as I doubt not but there are many who long as earnestly for Christ to be formed in their souls as those ancient holy women in the Old Testament desired to bear him in their wombs to those I will propound some means and helps for the forming of him and those both before conception of the Seed in the womb and after it 1. And before Conception it 's necessary that if we would have Christ formed in us we be chast Virgins like the holy Virgin Mary I mean untainted and unpolluted by the Serpents Seed 2 Cor. 11.23 that is unperverted by our own worldly wisdom Isa 47.10 a wisdom by which the world comes not to know God 1 Cor. 1.21 Hebr. 10.35 36. 2. And the heart or womb of the Soul as it were thus emptied and prepared must receive the Seed of the Word Matth. 13. the Seed of God 1 Joh. 3.9 to the fit receiving of which faith's required as when the Angel told the Virgin Mary that the holy Ghost should come upon her and the power of the most High should overshadow her she believed Luk. 1.45 and so must every one of us who would have Christ formed in us we must believe the message of the Angel or Messenger of God unto us 2. We must have a good will and desire to entertain this holy Seed such a desire was also in the same Virgin Mary so saith she unto the Angel Be it unto me as thou hast spoken and so must every one of us
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduction or leading out of the way and from the end at which we aim which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of errour
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
Serpent there must be a more saving and healing vertue in Cratere Superiori He which came to destroy the works of the Devil follows him and conquers him even in the grave Benaiah 2 Sam. 2.3 20. The true Benaiah is the Son of the Lord God who slew the lyon in the pit the devil the roaring lion in the grave and then triumphs According to that of the Prophet Hos 13.14 O death I will be thy plagues O grave or O hell I will be thy destruction And blessed be God who gives us the victory through our Lord Jesus Christ 1 Cor. 15.57 Observ 1. Christ was buried 'T is therefore rather a Cynical than a Christian Principle that it matters not what becomes of our bodies when they are dead Diogenes is one of the first I read of who neglected his own burial When his friends coming to him in his sickness importuned him about it He at length in a kind of jeer bid them set a staff by him to keep away the dogs and birds Look through the whole Word of God and ye shall find the Saints careful about their burials And generally it was held a good work to bury the dead A blessing to go to the grave in peace and sleep with their fathers And a curse to be buried with the burial of an Ass that is no burial at all as the Lord denounceth against Jehojakin Jer. 12.19 I spare examples of both kinds because they are well known in Scripture It is the saying of a most pious and ancient Father Solas rationales animas honorare novimus earum instrumenta solenni sepulturae honore dignatur We so far honour the instruments of our immortal souls as to design them honest burial for the house of the reasonable and immortal soul saith he yea the temple of the holy Ghost it 's more worthy than without any respect to be cast out and tumbled into an hole like a dead dog or the carkass of an horse or ass Against those old and new Cynicks I oppose that of the Wiseman Ecclus 38.36 My Son let tears fall over the dead Cover his body according to the custom and neglect not his burial And the Example of our Lord who according to the Prophesie going before of him made his grave with the wicked and the rich in his death Esay 53.9 Even Christ himself was buried Observ 2. Behold the accomplishment and fulfilling of all Types and Figures of Christ's burial Joseph cast into the pit Gen. 37. Committed to prison Gen. 39. Embalmed and coffined up in Egypt Josuah going the way of all the earth David in the cave of Adullam Jonas a type of the Lords own chusing 2. The Saints are buried with Christ The burial of Christ considered according to the Majesty and with accommodation unto us imports and signifieth something unto us and requires something from us 1. It imports unto us the burial of a twofold carkas 1. One Moral or Immoral rather 2. The other Ceremonial 1. The Moral all earthly and carnal thoughts imaginations wills and self-love lusts and pleasures For whereas Christ is made and reputed sin for us his burial must import the burial of all sin 2. It signifieth also the burial of all judicial Ceremonies according to that of the Father Ceremoniae post Christum passum sunt cum honore Sepeliendae For as sin it self is compared to the dead body so the ceremonial services may be compared to the winding-sheet 2. It requires also of us the abolishing of all sin in conformity unto the burial of Jesus Christ and the mortifying and burying of all ceremonial shews which want the true substantial life in them This in Analogy and resemblance unto one that 's buried supposeth 1. The body of sin to be dead And 2. That they who are said to be dead are freed from sin And 3. That the body of sin so dead and buried is quite forgotten 1. The body of sin must be dead for no body is supposed to be buried alive 2. They who are thus dead are freed from sin Rom. 6. 3. They are quite forgotten as a dead man out of mind Psal 31.13 or Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the heart when all the delight and pleasures of sin are forgotten as if they never had been and so extirpate and rooted out of the heart as if they never had been there for the remembrance of the dead is forgotten Eccles 9.5 And therefore the grave is called the land of forgetfulness Psal 88.13 When therefore all our earthly thoughts imaginations own wills c. are ceased that the mind of Christ and the Spirit of God may live rule will and work in us what and how it will then and not till then we may be said to be buried with Christ The Reason why the Saints are buried with Christ is considerable 1. In regard of the substantial parts of our dear Lords Humiliation when they are conformable to every part thereof according to which all the followers of Christ are humbled obedient crucified dead and buried with him 2. In regard of the circumstantial parts whereof there is not one needless and without a due signification 1. In a new Sepulchre importing a new heart And 2. This cut out of the rock the new heart is from Jesus Christ the rock 3. And this in a garden where sin was first committed where it was expiated and committed it was by us with delight and with delight the paradice and garden of delight it must be buried in oblivion 4. In that Sepulchre he lay three days and three days we rest in hope of union with the glorious Trinity in the God-head 1. In conformity unto the Fathers Law which is a light 2. To the light of faith in the Son which is light of light And 3. The light of love in the holy Ghost which is the perfect light now shining in a dark place had we eyes to see it These are the three days He lay also three nights in the grave and we rest with him for the abolishing and destroying the Trinity in the Devil-head 1. The father of lies Joh. 8. 2. The son of perdition 2 Thess 2. And 3. The spirit of errour to work an inconformity unto all their works that the body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
what he hath done in the body 4. The Throne is the guerdon and reward which the Father gave him for his conquest of Sin Satan Death and Hell Rev. 3.21 Learn we from hence that vast difference and disproportion between Christ and the Angels yea even the highest Angels though there be some Analogie between the Creator and his best Creatures such as the Angels are As God is a Spirit and his Angels are Spirits God is a consuming fire and Angels are a flame of fire God is light and his Angels are Angels of light c. yet when they come to be compared together the disproportion and difference is far greater as between Creator and Creature finite and infinite mutable and immutable c we say in Philosophy there there is no proportion It is the duty and practice of the Pen-men of Gods Spirit to set forth this difference that the Creator may be exalted according to his infinite greatness and the Creature depressed according to its inferiour condition Some Angels have certain Countries allotted unto them to guard and keep as we read Dan. 9. of the Princes of Persia and Grecia and of Michael their Prince which the Ancients understood of Topical Angels Some of them are called Dominations either because they have Hierarchies of Angels under them as the word Archangel imports or else because God hath Dominion over them in a special manner Yea some of them are called thrones Coloss 1.16 Yea all of them are so unto God and Christ who sits and rules in them and doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth Whence they are also called Christs Chariots Dan. 35. in which he comes riding for the help of his Servants Psal 18.10 He rode upon a Cherub and did fly he came flying upon the wings of the wind This Testimony therefore is very fit to set forth the Transcendency and Superiority of Christ's Nature and the subordination and inferiority of the Angels Consol If the Son of God be God and God with us what can be against us but Judg. 6.12 c. Jer. 14.7 God is with you while you are with him I conclude with Consolation and I shall now proceed with it There is great need of Consolation in these tempestuous times to the soul sinking and there is no means to support it so convenient as the consideration of this point that Christ the Son of God is God This upheld the drooping and sinking Soul in the midst of all storms of temptations inward and outward Matth. 14.22 When the Disciples were upon the Sea and the ship was tossed with the waves because the wind was contrary the contrary spirit contrariae adversae potestates they oppose the ship that tends straight on to the true haven where we all would be But see when we are in the greatest and most imminent danger then comes Christ unto us walking on the waters so did not the Jews but through the Sea and through Jordan nor Elias nor Elisha but through Jordan Christ only as the spirit moved upon the waters so he walked upon them They said it is a phantasm In the night of temptations of storms and tempests we do not think the Lord to be what he is but otherwise than he is we think not God to be there when he afflicts us chastens us corrects us we lay the blame upon the Devil upon a Spirit But the Apostles teach that God is the same who afflicts and comforts who casts down and raiseth up c. See Palatium in Love Here here is the great Consolation EGO SVM the very â—ame message that Moses was to carry the Israelites into Aegypt I AM hath sent me unto you The same message I may bring unto you in this our common affliction Ego Sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's an Exhortation with which I shall conclude this point O that we did believe this Truth that Jesus Christ the Son of God is God Motive By this means we become the Sons of God Joh. 1.12 For this end was the Gospel written That ye may believe that Jesus is the Son of God and that ye may have life through his name Joh. 20.31 This is that Faith which overcomes the world 1 Joh. 5. When thou yieldest to the suggestions of Satan thou doest not believe that Christ is God In my Name they shall cast out Devils Out of their belly shall flow rivers of living waters Where doth the Devil work more at this day than among pretending Christians The Throne of Christ may be understood to endure for ever and ever considered either Absolutely or Relatively unto other Kingdomes which are not of the like duration and continuance This may help us to discover in these times of distraction who are the true Christians and truly Beloved there is great need of this when there is such contention for Christ here is Christ and there is Christ If the Son of God Jesus Christ be God surely those people are the true Christians who have most of God among them A true Christian man hath Christ living in him he is wise powerful holy Deut. 4.6 This great Nation is a wise and understanding people for what Nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for Can our God be nigher than in us The Son of God our God is Emmanuel God with us and in us Would we sit with the Lord in his Throne Pray to the Lord that he would erect his Throne in us that he would destroy his Corrival in us Regnum non habet socium Antichrist in us That the Son of God would destroy the Son of perdition in us That the Son of God who is God would dethrone and depose him who exalts himself above all that is called God and is worshipped That he would destroy him with the spirit of his mouth and the brightness of his coming That he would cast out the Prince of this world he began to do it Joh. 12. Now is the judgement now is the Prince of this world cast out That he would set up his Throne in our hearts and judge us in his strength Here he justifieth the ungodly Here he condemns sin for sin 'T is true there is a time when Christ is weak in us 2 Cor. 13. A time when the Sons of Zeruiah are too strong for him nor is it in vain said that the Lord shall give him the Throne of his Father David Alas how was he opposed and contradicted and sleighted c. and so is Christ but he endured the Cross and despised the shame and is set down at the right hand of the Throne of God Hebr. 12.1 2. More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever THere is an Observation that goes for currant that where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone it is most-what understood of a
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
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
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
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is a messenger and sent
life evidently declares he is not in them it is not enough to prove him with thee that thou canst recite some few sayings who glory in their powerful Preachers Surely they are the most powerful who have that power in themselves and then declare it to men Psal 71.3 16 18. But God is far from their reins The Stoick said well to one who boasted much of such and such a Philosopher Sic Zeno sic Aristarchus c. quod autem tu What benefit is it to thee or me to read or hear much or speak much of Gods being in his Saints and people if he be not with thee Emmanuel God with us See Notes on Gen. 26. Exhort ult Repreh 2. Who tempt the Lord in regard of his Omnipresence and Power as if he were not able to make good his promise of pouring out his Spirit upon all flesh of giving his saving waters unto Israel and therefore they forsake the fountain of living waters and dig themselves cisterns broken cisterns Repreh 3. Those who tempt the Lord there are many such at this day But the most of them may be reduced to one of these two heads 1. They either unbelieve and believe not that which the Lord hath reveiled that he can or will do or have them to do Or 2. They believe that which the Lord hath not reveiled that either he will do or have them to do 1. Such as believe not that which the Lord hath reveiled that he can or will do or have them to do Thus when it is said Matth. 1. Heb. 7.25 He shall save his people Men believe not such a mighty power in the Lord to save Why They say they cannot but they must sin O but saving may be understood in regard of the term ad quem they believed not that the Lord is able to save them or preserve them to his everlasting Kingdom or if they believe that the Lord is able to save yet not to the uttermost not from all and every sin Heb. 5.9 Being made perfect be became the author of eternal life and salvation unto those that obey him Such as these he is able to save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a lower pitch of life and salvation wherein many desire to sit down and rest themselves as those who flatter themselves in a good will or good endeavour to do well c. I would not discourage any one in the lowest degree of life but I beseech ye consider with me since the Essence of Christians consists in the progress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.1 and since the Lord tells us that he is able to save to the utmost yea that Joh. 10.10 yea since that Psalm was sung to the Messiah as proper to him Matth. 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be well considered it may terrifie any man from setting up his rest in the very beginning of his journey and may encourage him to go on from strength to strength Or if they believe that it 's possible for the Lord to save from all and every sin and save to the utmost yet they believe not that ever he puts forth so much strength and power or imparts such ability to the creature that ever he should be able to be saved to the utmost and if so we are then but as we were Phil. 4.13 Matth. 9.8 Such power unto men that the man should arise or withdraw his heart from carnal affections take up his bed raise up his flesh to do the will of the Spirit to go to his house Paradise whence he is gone forth They believe that it 's possible that the Devil can put forth so much strength and power as to make his servants absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Matth. 24. And do they nor then believe that the Devil who hath no power at all but what is permitted him of God hath more than the omnipotent God Sciendum quia Satanae voluntas semper iniqua est sed nunquam potestas injusta His reason is because he hath his will of himself but his power from the Lord for that which the Devil desires to do unjustly the Lord permits him not to do otherwise than justly They believe that by the death of the body the sin is to be purged out but so they give more power to their own death than Christs 3. The Fathers of the Hebrews tempted God in the day of temptation and proved him in the wilderness There is only one word here to be explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they proved me which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of middle signification sometimes it 's the same with the former and so taken in an ill sence Thus Mal. 3.15 They that tempt God are even delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it 's taken in a good sence and so we may without sin prove God as he bids the people prove him Mal. 3.10 Prove me now if I will not open the windows of heaven and the Lord is said to prove his people Zach. 13.9 I will refine them then as the silver is refined and try them as gold is tried I shall speak of it in both sences for so it may have reference to their tempting of God or it may have reference to the aggravation of their sin in the words following they tempted him and proved him and saw his works The Fathers tempted God and proved him i. e. they provoked him as we have like expressions often joyned together Psal 78.58 they provoked him to anger with their high places and moved him to jealousie with their graven images Numb 14.22 they have tempted me now ten times and have not harkened to my voice Howbeit the latter may add something unto the former for to tempt is only to assay and try to prove is to make an experiment ye have both together Matth. 16.1 The Pharisees with the Sadduces came and tempting him desired that he would shew them a sign from heaven Ratio This temptation and probation of God proceeds either from presumption and pride of heart as they who are in prosperity and high place of dignity presume of their own strength wealth honour even because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others Who is the Lord saith Pharaoh Exod. Jessurun waxed fat and kicked Yea this boldness may proceed from the contrary as from dispair Prov. 30.9 Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of the Lord in vain Observ 1. Note hence the perverse and froward heart of man yea our proud and bold daring of our God by temptation provocation and proving of him Such a boldness their is in every known sin so the Apostles reasons Dare any of you c. 1 Cor. 6.1 2 Sam. 1.14 It s hard for thee saith the Lord to Paul to kick against the pricks Are we stronger than he 1 Cor. 10.
yet very slowly 1. But mostwhat we stand at a stay and 't is strange that in pursute of holiness of all other things in the world we have soonest enough in pursute of wealth we rise up early and late take rest and eat the bread of carefulness Psal 127. no way seems dangerous no travel tedious no time long men in this case are so indefatigable as if to be rich were the end they were born for and for that end labour as naturally as the sparks fly upward and which is the great vanity there is no end of all their labour nor is their eye satisfied with riches Eccles 4.8 The like we may say of pleasures though they bring a loathing even with their enjoying as also of honours men seldom or never think they have enough of these though the fruition of all these be confined within the space of a short uncertain life yet they pursue them as if they were to last with them for ever As for holiness the inseparable companion of happiness if not happiness it self how soon have we enough of it how soon have our endeavours a check in the pursute of it we feign to our selves false fears there 's a Lion in the way and a Lioness in the streets but if there be apparent and imminent danger we are strangely disheartned but to our terrour be it spoken they who were terrified from this pursute and set up their Rest never entred into the Holy Land Num. 14. And the Apostle applyes it to this very purpose Hebr. 4.1 Let us fear therefore lest a promise being left we also come short 2. And happily some for fear of this go on in their pursute but alas how slowly It was a strong reproof of the seven Tribes Josh 18.3 if litterally understood How long are ye slow to go to possess the Land which the Lord God of your Fathers hath given you The Lord God had given them a Land and they were so slack and so lazy that they would not take so much pains as to go and possess it I fear were it any other than the Holy Land or Land of Holiness scarce any of us all would be reproved for slothfulness in taking possession of it Repreh Those who instead of pursuing it run away from it the Lord takes this revolt most indignly Jer. 2.3 Israel was holiness unto the Lord and the first fruits of his increase what iniquity have your Fathers found in me that they were gone away far from me that they have walked after vanity and become vain Repreh Those who pursue it in the worst sence i. e. persecute holiness the original word is the same this is the practice of Satan and his instruments prophane unholy men to persecute holiness in the Saints by names of calumnies and slanders which they cast upon the way of Truth to discourage the young ones who are upon their pursute of holiness they cast aspersions upon it that they may wean them betimes from it that they may not strive so to be as nurses fright Infants from their breasts by blacking them Wo to them by whom such offence cometh Matt. 18. Deut. 25.17 18 19. Remember what Amaleck did unto thee by the way when ye were come forth of Aegypt how he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary therefore thou shalt blot out the remembrance of Amaleck from under heaven thou shalt not forget it Apply this to the Spiritual Amaleck hindering the people from God if we neglect it Amaleck will prevail over us Amaleck had an hand in Saul's death 2 Sam. 8.9 10. They never entred into the Holy Land that brought up a false report upon it Numb 14. What a severe censure the Apostle passeth upon those who misreported the Primitive Christians That they might do evil that good might come by it Rom. 3.8 whose damnation is just If evil might be done surely the best end were that good might come of it but not for that end is it lawfull to do evil The Lord hates robbery though it be for a burnt-offering Isai 61.8 But such slanders and reproaches commonly follow such at the heels who follow holiness more eagerly than others do As the dogs bark at him that runs not at him that goes a fair and easie pace The Jews could have more patiently endured our Saviour had he been holy in an ordinary measure but that he was so eminently holy the holy one of God the holy and just one Act. 3.14 this exasperated them therefore when Pilate asked what evil hath he done they cryed out the more vehemently let him be crucified 'T was too great a lustre Matth. 27.23 when Paul had said Act. 23.1 2. I have lived in all good conscience before God until this day Ananias commanded them to smite him on the mouth So that such a follower of Holiness hath great need of consolation and encouragement in his pursute of it being followed with such persecution and having so many stumbling-blocks in his way so many oppositions hindering his progress in it Jacob coming out of Mesopotamia Laban and his brethren behind Esau and his Troops before Jacob's children coming out of Aegypt toward the Holy Land Pharaoh and his Host behind them and the Sea before them not only without are fightings but also within are fears for so many a weak follower of holiness complains full willingly would I pursue and follow holiness but that good which I would do I do not and that evil that I would not do that I do the Law is holy and the Commandment holy and just and good and the Gospel is holy and these command my pursute of holiness But I am carnal sold under sin I would gladly pursue holiness and run the way of Gods Commandments if I could but I am like one of those whom Mezentius the Tyrant tormented by tying a dead body to a living Wretched man who shall deliver me from the body of this death Alas poor soul thou art in a better condition than thou thinkest thy self to be though thou be not yet so good as many think thee to be for the race of Holiness consists of divers stages and according to those there are divers who pursue and follow after Righteousness and Holiness all of them follow it though not all the same pace There are Children and young men run this race and old men who have finished their course 1. The Children are eager in their pursuit but weak and cannot hold out they are ignorant of the way and so err from it unadvised and rash and so stumble in it yet be not dejected holy child though thou dost not that good which thou wouldst do yet it 's a beginning of goodness to be willing to do good though thou dost evil yet that thou wouldst not do it is a beginning of the Christian race The holy Apostle writes a comfortable Letter 1 Joh. 2.11 I
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure 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
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 〈◊〉 〈◊〉
Holy of Holies appeared and when Christ who is our life shall appear we also shall appear with him in glory Then all veils shall be removed And the spirit which searcheth all things even the hidden things of God it shall teach as all things and lead us into all truth for which end let us pray That the God of our Lord Jesus Christ the Father of Glory would give unto us the spirit of wisdom and revelation for the acknowledgement of him the eyes of our understanding being enlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints To him be Glory and Honour and Thanksgiving now and for evermore Amen NOTES AND OBSERVATIONS UPON MATTHEW XVII 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus answered and said unto them Elias truly shall first come and restore all things But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise shall also the Son of man suffer of them THese words are an answer to the Disciples question where we must understand That the Scribes had taught the people and among them the Apostles and other Disciples of our Lord that before the coming of the Messiah Elias must come And this is evident out of the express Text of Malachi 4.5 Now the Disciples acknowledging Jesus to be the Christ as Mat. 16.17 And perceiving that Elias whom they had seen in the Mount had now disappeared and vanished away they propound this to our Lord either 1. As their own doubt or 2. As the Scribes and Pharisees objection If thou be the Messiah where is thy Prodromus where is he who according to the Prophet must come before thee Our Lord denieth not the Authority of the Prophet Malachi but distinguisheth a two-fold coming of Elias 1. One past Elias is already come 2. The other future and then to come These two comings of Elias answer to the two comings of Christ 1. In the flesh 2. In the spirit 1. That in the flesh the Prophet Malachi speaks of chap. 3.1 2. That in the spirit the same Prophet speaks of chap. 4.5 And before each coming of the Messiah or Christ ye read of an express promise of his forerunner Mal. 3.1 and 4 5. 1. I understand Mal. 3.1 of Christ's first coming in the flesh which is described by the term of it his Temple which may be understood either 1. Literally of the Temple at Jerusalem where he was presented Luk. 2. where afterward he preached and wrought his Miracles or else 2. We may understand it of the Temple of his Body as he himself calls it Joh. 2. Before this coming of the Messiah in the flesh is the first coming of Elias promised Mal. 3.1 as our Saviour interprets it Mat. 11.10 whom he calls Elias vers 14. 2. I understand Mal. 4.2 of our Lords second coming in the spirit Before this second coming of Christ in the spirit Elias is promised to come vers 5. Of Eliah's first coming and his coarse entertainment by Herod Herodias and Salome I spake not long since out of Mat. 14. I come now to speak of Elias's second coming before the second coming of Christ in the Spirit vers 11. wherein we have these two Divine Truths 1. Elias shall first come 2. Elias shall restore all things 1. Wherein let us enquire 1. Who this Elias is that is here promised that he shall come 2. And what coming is here meant 1. Ye read the story of Elias at large 1 King 17.1 He is called the Tishbite and said to be of the inhabitants of Gilead who foretells a drought unto Ahab and then hides himself by the Brook Cherith where he is fed by the Ravens with bread and flesh and there he drinks of the Brook after that he is sent to Sarepta and there he is nourished by a widdow This is the Elias we read of 1 King 17 and 18 and 19 and 21. Chapters and 2 King 1. and 2. Chapters But is this that Elias whose coming our Lord foretells He was a man as St. James speaks of like passions with us and is this the man who is said shall come or are we to understand a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of his Soul into anothers body that so he may be said to come This we shall the better understand when we know what 's meant by Coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only to come as it implies a bodily motion from one place to another but being used to signifie spiritual things they are said to come when they appear So Christ is said to come in the flesh 1 Joh. 4.2 with 1 Tim. 3. ult is to be made manifest in the flesh And thus John came who is called by our Lord Elias Mat. 11. i. e. in the spirit and power of Elias Luk. 1.17 and that he is already come vers 12. But beside John Baptist there was another Elias or another in the spirit and power of Elias then to come as our Lord himself speaks This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Prophet Joh. 1. That this Eliah was then to come is much opposed by many who labour to confound our Lords words v. 11. with those v. 12. as if they were both understood of one Elias and one coming of that one Elias Against this Opinion I oppose the very Context and propound it to the consideration of any understanding man Our Lord saith vers 11. Elias cometh or shall come and shall restore all things vers 12. I say unto you that Elias is already come How can these be understood otherwise than either of a two-fold Elias or at least of a two-fold coming of one Elias In vers 11. he saith He shall come and shall restore all things This speech puts us upon expectation of Elias's future coming vers 12. He saith Elias is already come and this casts our thoughts back as to what is past If by the Testimony of the Ancients Jews or Christians this controversie be to be decided not only the Jews but also the Christians understand the 4th of Malachi of the coming of Elias in the end of the world Thus the Jews say that Elias must appear to the Israelites in their banishment to bring them again into their own Land Hence it is that when they administer circumcision they set an empty chair for Elias wherein some of them say he sits invisibly And thus the Fathers of the Greek and Latin Church understood our Saviour vers 11. that he spake of the second appearing of Christ and Elias coming before him Thus Chrysostme Cyril Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Thomas Aquinas c. Howbeit whereas the Ancients here distinguish between the first and second coming of Elias that the first coming is in the spirit and power of Elias the second in the proper