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
flesh but nourisheth and cherisheth it these will not allow themselves food convenient but make it a great part of their Religion to starve yea kill their bodies with austerity of Discipline Oh how these mistake the counsel of their great friend he bids them keep under the body of sin and bring it into subjection And they keep under their natural body as for the body of sin that they pamper and cherish they whip the Cart and let the horses go free Repreh 2. Those false friends of Jesus Christ who fear those that kill the body and forsake their friend This comes near home to those who fear loss and shame among men and for fear of that lose their conscience speak evil of what they know not for gain for safety We all condemn Balaam as a false Prophet but if compar'd to some they come short of him Numb 22.38 Have I now any power to say any thing c. If Balac would give me his house full of silver and gold I will say neither more nor less than what God declares Nu. 22.18 ye have an example of this in infamous Joas that great zealous King for God 2 Chr. 24.17 after the death of Jehojada the Princes of Judah came made obeysance to the king Then the king hearkned unto them and left the house of God made them groves this did Joas for a little honor but Zachary would not consent to them no not to save his life Repreh 3. Those who are fearless caress and secure what befalls their bodies fear not them who kill them yet are not friends of Jesus Christ It is very remarkable to whom our Lord gives his counsel and how qualified they ought to be they are his friends and they do whatsoever he commands them I say to you my friends c. He saith not this to strangers much less to his enemies Let such fear I wish them and take heed of them that kill their bodies they have this present life as an opportunity to reconcile themselves and become friends of Jesus Christ The same Spirit that saith this to his friends fear not c. because they do whatsoever he commands them the same saith to those who do evil fear Rom. 13.1 4. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God Thou mayest give thy body to be burned yet have no charity This is love that we keep his Commandments Consol Of Christ's friends who bear their life in their hand and suffer for his sake if ye suffer for righteousness sake blessed are ye suffering is a greater gift than faith if the Apostle reason right Phil. 1.29 yea it is the chief part of the Christian calling 1 Pet. 2.19 20 21. but innocens morieris So the wife of Socrates told him weeping for him What saith he wouldst thou rather that I should die for evil doing It is our female part in us that suggests such thoughts The death of good men is not to be lamented it is more miserable to deserve death than to dye The death of an innocent man frees the innocent man from woe but brings woe unto them that put them to death Jer. 26. God had sent the Prophet with a message to the Jews to perswade them to repentance otherwise he would make his Temple like Shilo and the City of Jerusalem a curse to all the Nations of the Earth God had given to Jerusalem and to his Temple their great and precious promises which moved the Priests and the Prophets and all the People against Jeremy and they would have him put to death ãâã ãâã ãâã ãâã ãâã the Temple the People the Law the Place were great priviledges of the Jews and he might be thought to speak against Gods own cause But how doth Jeremy in this case behave himself vers 14 15. Surely God honoured his own Ordinances then as highly as he esteems any outward Ordinances now wherefore when we tell men that the goodness of the cause will not do them good unless they themselves be good meek lowly patient that if they kill all wicked men in the world and kill not their own lusts they are not one jot neerer to God they wax offended 't is Jeremiah's case just To be an innocent man is to be a dear friend of Jesus Christ and by how much the more his friend by so much the more hated of the Scribes and Pharisees and the People that are led by them Mark what our Lord tells his friends Joh. 16.1 2 3 4. Isa 66.5 Your brethren that cast you out for my names sake say let the Lord be glorified but he shall appear to your joy but they shall be ashamed Jer. 50. and 7. their adversaries said we offend not because they have sinned against the Lord the habitation of justice even the Lord the hope of their fathers keep innocency and do the thing that is good and that shall bring a man peace at the last Exhort Jesus Christ exhorts his friends fear not them who kill the body 1. Consider his Divine Presence Omnipresence Psal 3 1-6 2. The fear of man bringeth a snare Prov. 29.25 3. Yea ãâã ãâã ãâã ãâã ãâã Jer. 48. Isa 24.17 4. If ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 1 Pet. 3.1 4. 5. The condition of the daughters of Abraham vers 6. 6. Knowing the terrour of the Lord we perswade men Rev. 21.8 See Notes on 1 Joh. 5.4 Jesus Christ thy friend saith fear not them that kill the body he hath feared nothing not shame not death it self Dedi corpus percutienti I gave my body to the smiter Darius so esteemed the wounds that Zopyra inflicted upon himself that he preferred him before an hundred Cities Jesus Christ was not only wounded but dyed also for thy sake How acceptable unto God was Abraham's offer to offer up Isaac he took the will for the deed How much more acceptable is the real offering of our bodys unto him The fear of God drives out the fear of men as fire fire fear the Lord let him be your dread as the Viper cures the Viper the fiery Serpent on the pole cured the sting of the fiery Serpents Moses his Serpent devoured the Serpents of the Magicians so the fear of God devours all fear of men O Beloved do we not herein most grosly deceive our selves as thinking that we are indeed the friends of Jesus Christ whereas indeed we are not This concerns us all and every one of us so much the more neerly 1. Because 't is an easie matter in this very thing to be deceived 2. then secondly if we be deceived in this it is in a matter of the greatest moment 'T is an easie thing to be deceived and that by how much the more we are busied about Divine Matters both Preacher and Hearer 1. The Preacher who specially is spoken to in
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment ãâã ãâã ãâã ãâã ãâã there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship ãâã ãâã ãâã ãâã ãâã a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be ãâã ãâã ãâã ãâã ãâã idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
men sitting in their darkness and disputing and quarrelling about the nature of Colours which they never saw as the fashion of too many is out of their presumption of knowledge that they may not seem to be ignorant of any thing confidently and boldly deliver their Tenents for Oracles of Truth intruding into the things which they have not seen vainly pufft up by their fleshly mind The Prophet Ezechiel denounceth a wo against such Prophets who prophecy out of their own heart and their own spirit and have seen nothing Ezech. 13.2 3. And out of this blindness they speak evil of the things which they have not seen Against these the Prophet Esay denounceth a woe Wo unto them that call evil good and good evil that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Woe unto them who are wise in their own eyes and prudent in their own sight Esay 5.20 21. O how much better were it to follow the Example of Moses though he had now received Authority from God to put him to death who ever should sin presumptuously yet when one had gathered sticks upon the Sabbath day he would not put him to death until he had consulted with the oracle of God concerning it Numb 15. And Moses was a man endued with a great measure of Gods Spirit The divine wisdom made his face to shine And shall we Beloved who I believe have not attained to the like measure of the holy Spirit nor are enlightned with the like brightness of Gods glory Dare we be more positive in our assertions than he was Shall we confidently blaspheme and speak evil of the things we know not Yea and of persons too O let us I beseech ye consider that though we have attained unto the Divine Light in some measure yet have we darkness mixt with our light And shall we out of that darkness judge one another and condemn one another This is just like a company of men faln into a deep pit They would every one endeavour to scramble out one this way another that way and they cannot agree which is the best way but one man condemns another because he goes not his way Beloved Our case is the very same we have all sinned and all faln short of the glory of God We are all in the dungeon and all desire to see the light of life and the brightness of Gods Glory And every one of us I hope endeavours to creep out of the pit some one way and some another And shall we one condemn another because he goes not our way Clodius accuset Maechum Catilina Cethegum He that 's in a mist sees not himself in it but another Our Saviour taught his Disciples a better Lesson Luk 9.49 John was zealous and told our Lord We saw saith he one casting out devils in thy name and we forbad him because he followeth not with us But Jesus said unto him forbid him not for he that is not against us is for us If he cast out Devils if he endeavour to come out of the pit of destruction if he endeavour to save others out of it to open their eyes and to turn them from darkness to light and from the power of Satan unto God O forbid not such a one condemn not such an one Christ does not though they went not his Disciples way and dar'st thou condemn men because they go not thy way O how much better were it to follow the Apostles counsel when the Corinthians as yet carnal gloried in men some were of Paul some were of Apollo others of Cephas just as now men do who if they be tryed by the light of the Christian life which is the most certain mark they will be found to differ little from their Neighbours except only in glorying in some men and defaming others How did our Apostle behave himself in this case 1 Cor. 4.3 With me saith he it is a very small thing to be condemned by you or of mans day yea I judge not mine own self For I know nothing by my self yet am I not thereby justified But he that judgeth me is the Lord therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts And shall we mean time dare in our darkness to condemn one another and speak evil one of another 3. Consolation 'T is useful for Consolation against a twofold darkness 1. The one general arising from the false light which is indeed the true darkness 2. The other more special arising from the want of the clear and comfortable presence of the true Light 1. That false light is indeed a thick darkness which hath for many ages covered all the world the false wisdom whereby the world knows not God 1 Cor. 1.21 Such a wisdom whereby men think themselves very wise yet reject the law of the Lord Jerem. 8.9 A knowledge without obedience knowledge falsly so called a serpentine kind of subtilty and sagacity in divine matters without the dove-like innocency and simplicity Such as theirs is who know God and his ways in great measure Yet glorifie him not as God but become vain in their own imagination and their foolish heart is darkned professing themselves wise they become fools who because they think not fit to retain God in acknowledgement God gives them up unto a reprobate mind and casts them ãâã ãâã ãâã ãâã ãâã into outward darkness a darkness of outward things as to place their service of God and all religion in outward observances as ceremonies and services devised by men or other outward duties instituted indeed by God yet such as may be performed as speciously and plausibly to the eye by the Children of darkness as by the Children of the light And under these men of contrary minds lurk or hide themselves Both applaud themselves that they are not now burdened with humane inventions but enjoy pure ordinances according to the Word of God Mean time they consider not that under these outward services and ordinances they cover their gross and palpable sins as drunkenness and sensuality lasciviousness incontinency c. Others there are who cleanse the outside of the cup or platter and oppose these outward and gross enormities and those who live in them and 't is well they do so for so far they do well But mean time they allow themselves in envy pride covetousness hatred malice uncharitableness and neglect the Light of the true Christian life which is seen in Faith Hope and Charity Patience Humility Meekness Long-suffering This is the blackness of darkness palpable darkness darkness that may be felt This is that black veil that covers all Nations This veil was meant by Gog which signifieth a covering and accordingly the holy Ghost makes use of it Ezech. 38.9 where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the land
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But ãâã ãâã ãâã ãâã ãâã a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah ãâã ãâã ãâã ãâã ãâã Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
enjoyning preservation of life might suffice we may add hereunto others both in regard of God himself and in respect of men 2. God made man after his own Image which is destroyed and defaced by murder Gen. 9.6 It is the Lord's reason he gives of this Law He that sheds man's blood by man shall his blood be shed for in the Image of God made he man 3. The main end aimed at by the Lord himself is here of principal regard His main design is as in all the Commandments to assimilate man and make him like unto himself so in this especially in love and mercy for preservation of man's life Mich. 6.5 Zach. 7.9 10. Luke 6.35 36. 2. In respect of men as to save life renders us like unto God so to kill makes men like the Devil John 8.44 as proprium est Dei servare benefacere so Diaboli laedere Add hereunto that common rule Whatsoever ye would that men should do unto you do ye even the same to them Matth. 7.12 This is the voice of the Law and the Prophets yea approved of by light of nature the Emperor Severus caused it to be written in many places of his Palace 2. There is a near alliance between men whom God hath made as after his own Image so of one blood Acts 17.26 And thus by one common nature all men are taught of God to love one another 1 Thes 4.9 Obs 1. Man by his fall was and is of a bloody revengeful unmerciful disposition All faln men walk in the way of Cain until God in goodness lead them out of that way into the way of his Commandments 2. The Lord directs his Law to all and every man and woman ãâã ãâã ãâã ãâã ãâã Thou man or woman shalt not commit murder The Lord descends to every one in particular to every individual to thee who ever thou art Thou shalt do no murder that every man may know that the Commandment concerns him 3. Note here how precious the life of any man ought to be to any man 4. Note hence how precious every man 's own life ought to be unto himself Therefore this Commandment or act forbidden is left without expression of an object whereby is prohibited all unlawful killing And because our love unto God measures out every man's love unto himself and every man's love unto himself is the measure of his love unto his Neighbour Surely in that every man is forbidden to kill his Neighbour every man is much more forbidden to kill himself Do thy self no harm Acts 16. 2. ãâã ãâã ãâã ãâã ãâã And whosoever shall kill shall be in danger of the Judgment The words contain the penalty annexed to the breach of this Commandment wherein the words are considerable in themselves and with reference to the former implied in the Particle ãâã ãâã ãâã ãâã ãâã which our Translators exceeding often render And which all men know is a note of diversity and signifies But and makes quite another kind of axiom and makes not a copulate but a discret In the words absolutely considered we must enquire what is meant here by Judgment and 2. What it is to be in danger of Judgment 1. Judgment ãâã ãâã ãâã ãâã ãâã by which word is here to be understood the Session or sitting of Judges Such as at that time were in many Cities of Judea and that their Judicature is here properly understood it 's evident by the opposion unto ãâã ãâã ãâã ãâã ãâã which we turn the Council To be in danger of Judgment ãâã ãâã ãâã ãâã ãâã These words are more properly to be turned he shall be obnoxious or lyable unto the Judgment for the word ãâã ãâã ãâã ãâã ãâã properly signifies obnoxious c. Vide Not. in Hebr. 2. We shall meet with these words again This Sentence is not extant in the Law in so many words but the meaning of it is clear Levit. 24.21 He that killeth a man he shall be put to death Num. 35.16 17 18 30. Obser 1. What a tie hath God the Judge upon every guilty Conscience 2. How much more upon every blood guilty Conscience Exhortation Highly to esteem the precious life anothers as well as our own 1. It is the workmanship of God 2. It is the Command of God to spare life not to kill 3. God made us after his own Image which is marred by murder 4. It 's contrary to God's main design to render us like unto himself in love mercy goodness c. 5. It crosseth the common rule Whatsoever ye would that men should do unto you c. 6. God made us of one blood and so teacheth us to love one another 7. This is no Arbitrary Law it 's not without penalty so great a crime is not expiated without the death of the murderer He that sheds man's blood by man shall his blood be shed 8. Whole Families yea the greatest Potentates with their Kingdoms rue this crime as Pharaoh Saul Ahab yea David himself 9. Even the beast it self and its owner if faulty must die to expiate bloodshed Exod. 21.28 29. 10. The Lord enjoyns mercy to the beasts Deut. 22.6 11. Yea even the beasts are not savage against their own kind They improve their sense better than men their reason yea than Christian men their faith O ye perverse and degenerate mankind So true is it that man without Law and equity is the very worst of all living Creatures 12. Beloved we are men let us not so put off humanity as by cruelty and savageness to become worse than the very beasts 13. The Scribes and Pharisees had attained to this degree of righteousness to spare life they were no murderers Beloved we are Christian men our righteousness must exceed theirs Our Lord hath taught us an higher Lesson I say unto you he that is angry with his Brother without cause shall be in danger of the Judgment Axiom 3. It was said to them of old time thou shalt not kill c. Of how old time were these to whom this was spoken Some say to those in the time of Ezra the Scribe Others look farther back to the times of Moses and indeed the word ãâã ãâã ãâã ãâã ãâã is used to signifie things or persons of that Age of the Prophets as Luke 9.19 One of the old Prophets Acts 15.21 Moses of old time c. But most of the Prophets were long after Moses's time And where it is said Moses of old time hath in every City those that preach him being read in the Synagogue every Sabbath-day The old time there spoken of if we mark it is not to be understood of Moses's time but long after namely after the time of the Captivity What if we look yet farther backward even before the Prophets yea before Moses 2 Cor. 5.17 We read of old things and 2 Pet. 2.5 the old World and Revel 12.9 and 20.2 Ye read of the old Serpent called the Devil and Satan who deceived that old World It 's
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before ãâã ãâã ãâã ãâã ãâã All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught ãâã ãâã ãâã ãâã ãâã all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is ãâã ãâã ãâã ãâã ãâã the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is ãâã ãâã ãâã ãâã ãâã as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place ãâã ãâã ãâã ãâã ãâã Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
blinds them they have upon them a veil of ignorance and unbelief When Saul was converted there fell scales from his eyes 4. Their sin is so great in persecuting c. that the Lord knows they cannot conquer their enmity by any offices of love and well doing therefore they have need to pray for God's help that 's the last remedy it may do it sana anchora 5. There may be hope of their persecutors themselves Obser 1. The same Precept which the second Answer distinguisheth Blessing is ãâã ãâã ãâã ãâã ãâã benedicere to speak good words to them praying Notes intercession for them against evil especially that the sin be not laid to their charge if done ignorantly Luke 23.34 Acts 7. Obser 2. There are degrees of Graces and increase of them in Christ's Disciples 3. There are degrees and increase of enmity in the Disciples enemies as 1. want of Love 2. Dislike 3. Emulation 4. Envy 5. and lesser Enmity and Disaffection 6. a full Hatred 7. an Hatred that can be no longer concealed breaks out into acts of deceit 4. As the Graces of the Disciples increase so doth the enmity of their enemies increase 5. As these degrees of enmity increase so must our Love increase in loving them blessing them doing them good praying for them 6. Pray for them that pray against you that curse you Our Lord did so Father forgive them Luk. 23.34 Stephen did so Lay not this sin to their charge Acts 7.60 And why should not we do so Thou art good and doest good That 's our method 1. to be Good 2. then to do Good Obser 2. Vertue Piety Goodness in the Disciples may be persecuted See Notes on Mat. 5.10 Obser 3. How far it 's possible men may swerve c. ibidem Obser 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge c. Obser 5. The eminent estate of a true Disciple of Christ On an high hill men may see the clouds rack-below He who is on the hill of the Lord he sees all the jars and differences among men Obser 6. Here is some hope left even for those who persecute and despightfully use the Disciples of Christ yea Christ himself as he himself interprets their actions Acts 9. The Lord would have them prayed for and that by those whose prayers he will hear and grant even the Disciples of Christ The Prayer of a righteous man availes much Even they who have been the betrayers and murtherers of Christ himself they have been saved by Christ's Prayer for them Luke 23.34 Yea Paul who calls himself the chief of sinners 1 Tim. 1. and God shewed mercy to him and he shews the reason that in him Christ shewed all patience that he might be a pattern to those who should believe in him to life everlasting for so men may reason à pari nay à majori if so great a sinner yea a persecuter of Christ and Christians yet found mercy with God why may not I As a Physician in an house where many lie sick undertakes one who is the most desperately sick of all the rest and cures him all the rest will hope well every one of his own condition that he is curable This word is spoken to thee whoever thou art who hast persecuted the way of God and those who walk in it even to the death who hast mis-giving and despairing thoughts of thy self The Lord hath sent his Word the Great Physitian who hath cured him who was in a worse condition than thou art in This is no doctrine of security to lul men asleep in their sins The Lord requires his fear in such and turning unto him Ye have done all this wickedness saith Samuel yet turn not aside from following the Lord withal your heart 1 Sam. 12.20 Fear the Name of the Lord and depart from evil So will the Lord send the Son of Righteousness who shall arise upon those who fear his name Mal. 4.1 2. Pray for them that persecute you It is our Lord's Precept and no other than what he himself practised he loved and prayed for his enemies he is merciful and gracious yea the Love and Mercy of the Father it self Christ sheweth and requires more Mercy than the Righteousness of God strictly taken doth The Gospel both shews and requires more Mercy and Grace than the Law The Spirit of Christ wherewith the Saints are acted must needs be a merciful spirit a loving spirit towards all men towards the worst of men When our Lord and Master requires such hard duty of us so contrary to corrupt nature so much above man's reason and that with such confidence it 's evident that the obedience unto those hard precepts will be requited in the effect and issue of it which is to be like unto God himself who is the chief good whose aim it is to render us like unto himself O let that come to pass to every one of our souls God is our Father in Heaven 1. By Creation Adam was the Son of God Luke 3. 2. By Providence in two principal Acts 1. Conservation 2. Gubernation 3. By Regeneration In Heaven not only in this outward and visible body and so the Heaven of Heavens cannot contain him He is in all his Holy Angels and Saints all his heavenly minded ones in him we live and move and have our being God is in you of a truth God himself is called ãâã ãâã ãâã ãâã ãâã Heaven so the Heavens rule What reason can be given either for his Habitation or Fatherhood but only the counsel of his own will according to which he begat us James 1. Obser 1. Therefore Heaven is the first object of Divine Faith it 's a known Rule in the Schools A tertio adjecto ad secundum valet consequentia if our God and Father be in Heaven therefore he is Heb. 11.6 He that comes unto God must believe that he is Love our Enemies This is the brief summ of all the Commandments Sometime we read them many as Affirmative 248 Negative 365. Essay These all abridged to ten c. Obser 2. We have all one Father one God who hath made us all Mal. 2.10 So he teacheth us to pray Our Father which art in heaven Obser 3. A reason for that short Prayer God is in heaven thou art on earth therefore let thy words be few the Chald. Paraph. explains it When thou prayest let thy words be few Eccles 5.1 2. Obser 4. This infers all dependance Faith Hope Love all Faith and Hope in him all Honour A Son honoureth his Father Mal. 1. Prayer ought to be made unto him which is interpretatio spei It 's a ground of brotherly love Means Do we believe this Then add unto your Faith Vertue Dehort Call no man Father upon earth Mat. 23.9 Are we exempted then from honour to our Natural Parents No nor from honour to our Spiritual Fathers who have begotten us unto God as Paul was the Father of the Corinthians 1 Cor.
them that curse you c. Alas the world by their wisdom know not God and how then can they confess him Judas denied and sold his Lord for thirty pieces thou wouldst not do so no thou wouldst die first Is not Christ the Truth darest thou confess him how then comes it to pass that thou partest with thy Lord's Truth at a far cheaper rate than Judas did happily for less than one of his pieces when it comes between thee and a gainful bargain as if thy Lord Truth were the cheapest commodity that 's bought and sold Alas Truth lies and cryes in the street Prov. 1. fallen there and who thinks it worth the taking up Who dares own that least and poor Grace of meekness who can stoop so low as to take up Christ's humility who can bear his patience who dares own Christ so as to forsake himself renounce his own wisdom who for Christ's sake would part from all suffer reproaches and endure any contempt who can endure to be baffled scorned slandered who is so brave a valiant man who dares thus confess Christ Thou must sure say thou hast no power so to do Is not Christ the power of God O Beloved truly to confess Christ is an excellent Duty and rarely to be found amonst the confessors and professors of Christ themselves The Reason why Christ will confess such before his Father appears from consideration of the Covenant of Grace whereby God hath engaged his Truth and Faithfulness to those who are in Covenant with him As this is Christ's part of the Covenant his confessors have performed theirs they have honoured him It is ãâã ãâã ãâã ãâã ãâã These have honoured God and God pleaseth to honour them they have served Christ therefore the Father will honour them Joh. 12.26 For ye have fed and cloathed me Mat. 25.34 These more especially Christ will confess before his Father because no man cometh to the Father but by him John 14.6 though it be as true that no man cometh unto him except the Father draw him Joh. 6.44 which is a riddle to many who know little or take little notice of the mutual inward operations of God the Father and him Our Lord foreseeing that upon confession of him before men would follow persecution of his Martyrs from men and that of their precious death there would be a glorious issue a great increase of his Church Sanguis Martyrum semen Ecclesiae He rewards their confession of him with his confession of them Obs 3. They whom Christ confesseth before his Father Christ is in them So the Original words sound ãâã ãâã ãâã ãâã ãâã I will confess in him so much also the Context proves Mat. 10.20 Not you but the spirit of your Father that speaketh in you Do ye seek a proof of Christ speaking in me Obs 4. See the ground of that ãâã ãâã ãâã ãâã ãâã that boldness and confidence observable in the true professors or confessors of Jesus Christ They confess the Lord Jesus Christ 't is the Lord's will they should do so if they do so he will confess them This consideration encouraged David I will speak of thy Testimonies before Kings and will not be ashamed Psal 119. Nor was Paul ashamed of the Gospel of Christ Rom. 1.16 'T is strange what boldness comes from the same principle even in Heathen men ãâã ãâã ãâã ãâã ãâã Socrates See Philoxenus infrà Job 13.13 We ought to obey God rather than men Whether it be right in the sight of God to obey you rather than God judge ye We cannot but speak the things we have seen and heard Acts 4.2 Amos 2.12 and 3.8 Obs 5. Confession of Christ must first be made before we can hope that Christ will confess us that 's Gods method which Satan mainly endeavours to invert and pervert It 's a rule worth our learning In malis seperat finem à mediis in bonis seperat media à fine when evil is threatned by God Satan secures us of the end and makes us fearless Ye shall not die 't is a speech that yet sounds in our ears When good is promised as here he promiseth the end though we neglect the means If ye suffer with him ye shall reign with him nay he hath taught us that though we suffer not with him yet we shall be glorified with him A most dangerous piece of Sophistry with it Satan beguiled our first Parents and with it he deceives the Children all the world over Exhort To confess Christ in the midst of an adulterous Generation to keep the patience of Jesus Christ his meekness and humility peace moderation be loving to all men own such as are trodden under-foot it will not want Christ's reciprocal confession He shall appear to your glory and joy Esay 66.5 This day shalt thou be with me in Paradise Consider what contradiction of sinners he suffered against himself Pray to the Lord for his Holy Spirit without which we cannot confess him No man can say that Jesus is the Lord but from the Holy Ghost The Will of our God is our Sanctification 1 Thes 4. Devorandus est pudor That we presume not to call that merit which from the beginning to the end is the pure Grace and Goodness of God 2. Instructions to Christ's Ambassadours Whosoever denieth me before men him will I deny before my Father wherein there is 1. An implicite prohibition 2. An explicite and express commination The word here used is ãâã ãâã ãâã ãâã ãâã which is from ãâã ãâã ãâã ãâã ãâã to take away ãâã ãâã ãâã ãâã ãâã is denying as ãâã ãâã ãâã ãâã ãâã is affirming It answers in the LXX to ãâã ãâã ãâã ãâã ãâã which signifieth to lye So that denying here more properly signifieth opposing that Truth which we know as they say Mentiri est contrà mentem iri To know Truth and not confess it but hold it in unrighteousness and to Apostatize from it This Thou shalt not deny me before men Whosoever denieth him him will our Lord deny John 1.20 John confessed and denied not but confessed I am not the Christ Denying is opposed to confessing and because oppositio est mensura sui oppositi therefore as confessing of Christ is not only with the mouth but also with the heart and works and with the whole life the like by the Rule of contraries we may say of denying Christ that it is either with the mouth and word or in the deed and work Tit. 1.16 With the mouth and words denial may be either direct and down-right or else indirect and interpretative 1. Down-right so the Primitive Apostates denied Christ saith Pliny of them 2. Indirect not to confess but to be silent when they confess not at all Now because this denial proceeds from fear or shame in him that denies him hence it is that this question which the Old Tragaedians some time made ãâã ãâã ãâã ãâã ãâã Whether had ye rather I should speak smooth lies to ye or rough truth
commended These things saith he I write ãâã ãâã ãâã ãâã ãâã As there is no necessity so there is no impossibility of sin peradventure they have sinned Medium Neglect not sin as if not worthy to be feared which is and brings with it the greatest evil 2. Be not high minded presume not of thine own wit parts false rules false examples 3. Fear God Love thine own Soul 2. Because Job thought or said so therefore he did so he sent and sanctified his Sons The reason the good man knew well the foul nature of sin and God's extreme hatred of it That the least sin unrepented of offends God leaves a blot upon the Soul disposeth it to the committing of greater sins makes it liable to eternal death excludes it from the City of God into which no unclean thing shall enter Rev. 22. How much more a great sin and one of the greatest such is blasphemy and that the more aggravable from the blessings of God which a man partakes of at a feast in a greater measure and from his own profession that he received those blessings from the hand of the blessed God Another reason His love of God whom he studied alwayes to please and to appease him being provoked against himself or part of himself his children His love also toward his Sons constrained him of whose bliss and happiness he would be assured and therefore would not leave them under the danger of sin though an unknown sin For these reasons Job sanctifieth his Sons But was Job a Priest then that he offered Sacrifice Art not thou a Priest ãâã ãâã ãâã ãâã ãâã he hath made us Kings and Priests to God He that offers is a Priest and must have somewhat to offer Obser 1. Behold in Job the pattern of a Religious Parent Whoever thou art Father of a Family or mayest be hereafter abi tu fac similiter consider his true love unto every one that he suffered not sin upon him his care and tenderness over his Children his bringing them up in the nurture and admonition of the Lord Eph. 6.4 Mephibosheth had a fall out of his Nurses arms when he was but a Child and was lame all his life after If we let our nurslings fall out of our arms there 's the like yea a far greater danger Ye read how the unclean Spirit dealt with the young man Mark 9.19 the reason ye have v. 21. ãâã ãâã ãâã ãâã ãâã He was so from a child a secret reflexion on his Parents Obser 2. A Parents suspicion of sin and blasphemy in his Children ought not to break out into wrath and hatred but into a desire of amendment A Physician is not angry with his Patient nor hates him but studies to ease him and bring him to health again Obser 3. If Job were so careful to expiate uncertain sins how much rather ought every pious Parent to endeavour the expiation i. e. the mortifying and abolishing known and manifest sins to sanctifie his Children and endeavour to bring them to repentance Obser 4. Behold a certain character of one truly fearing God such an one as Job was he offers certain sacrifices for uncertain sins Repreh 1. Those who for certain ââs return an uncertain repentance and mortification Let us eat and drink and to morrow we will die Alas what is so uncertain as the morrow this night before to morrow they may take away thy life and where then is thy repentance and mortification The door of Grace and Mercy stands now open but when the Master of the house shall rise up and shut the door where then is thy repentance and mortification Custome of sin will draw on a Callus an hardness and brawniness upon thy heart which yet may have some tenderness in it 't will cauterize thy conscience which yet hath some feeling in it the soyle of sin may be washed out but if neglected 't will incorporate and turn to nature and then the Blackamore will not be able to change his skin nor the Leopard his spots What then will become of thy repentance and mortification A reprobate mind Atheism c. will seise upon thee and then what will become of thy repentance and mortification Repr 2. What then shall we say of those who defend their former certain and manifest sins and justifie them by adding more and greater As it is said of Herod that he added to all his sins that he put John into prison and doest not thou the same put the Grace of God in thy prison hold his truths in unrighteousness yea reproach vilifie curse and injure those who earnestly endeavour to bring thee to repentance and amendment of life that thou mayest be saved Terrible is that touching Elie's Sons 1 Sam. 2.25 and that of the Prophet to Amaziah 2 Chron. 25.15 16. There is a rule for both Prov. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy of them that of St. Peter is verified whose judgement now of a long time lingreth not and their damnation slumbereth not 2 Pet. 2.3 Consolation I have been a Blasphemer All sins and blasphemies shall be forgiven unto thee And Peter himself cursed and Paul also blasphemed 1 Tim. 1.13 16. yet repented and believed and so mayest thou NOTES AND OBSERVATIONS UPON MATTHEW XI 28 29 30. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls For my yoke is easie and my burden is light THe true Jephtah sets us a work whoever are his followers to offer up Sacrifice and mortifie whatever sin proceeds from within us and defiles us and the end of the Sacrament and our vow therein renewed puts us upon the same duty A business full of labour and so burdensome that the Prophet complains Psal 38.4 Mine iniquities are gone over my head as an heavy burden they are too heavy for me And therefore our Lord in this Text propounds unto such labouring and burdened ones a seasonable instruction Come unto me all ye that labour and are heavy burdened to let them know that their coming shall not be in vain he promiseth unto them the Rest I will give you Rest But lest men should think a bare coming enough whereby they might get that Rest he prescribes a means how that Rest may be obtained Take my yoke upon you yield your selves to my Discipline and Teaching learn of me learn especially these Graces which ye see eminent in me I am meek and lowly in heart learn meekness and humility And lest that yoke should seem rather an exchange of one burden for another by a Prolepsis he tells us My yoke is easie and my burden is light According to this resolution of the words ye have in them these Divine Truths
15. therefore 2.37 and thus ãâã ãâã ãâã ãâã ãâã Then all the Tribes of the Land shall mourn then when they shall see the sign of the Son of Man in Heaven But these words are so disposed by Divine artifice and skill that they may be extended unto all the world and so we may turn the words as we do in our last Translation Then shall all the Tribes of the Earth mourn for so all the Earth probably shall be divided into twelve parts as Israel into twelve Tribes Apoc. 1.7 for when all the world was departed from their God He singled out Abraham and called him alone of whom came Isaac from whom came Jacob out of whom sprang the twelve Tribes of Israel What was by Divine Providence acted among that People was as a Praeludium and a figure of what was to be done afterward in the whole world Israel was his chosen People and the pure in heart Psal 73.1 who walk according to the rule of the word Gal. 6. these are the Israel of God these he brings again out of Aegypt Psal 68. Mich. 7.15 19. Thus Christ born to the Jews in Bethlehem is born unto the Gentiles Rev. 12.1 2. Why shall the Tribes of the Earth mourn Reason As all orders of Men Jews and Gentiles Priests and People Magistrates and Subjects Herod and Pontius Pilate Act. 4.27 28. as all these crucified the Lord Jesus in the Flesh and Spirit among the Jews at Jerusalem so were they a breviate a representative of the whole world which crucified him in the Spirit All Tribes of the Earth are sinners all have sinned Rom. 3 And while we were sinners Christ died Rom. 5. For as where Christ lives sin must die so where sin lives Christ must die therefore Rev. 13.8 9. All that dwell upon the earth shall worship the beast whose names are not written in the Book of Life Observ 1. There are Tribes of the earth All the whole Earth is divided into Tribes into Families and Houses Observ 2. An argument of general LOVE Love unto all men we are all Tribes that spring out of one Stock all of one Kindred Observ 3. There are Tribes of Earthly men such as mind earthly things only So Hierom understands these words a Tribe of envious men proud covetous as that of Judah that sold Joseph a figure of Judas his selling Christ wrath like Simeon and Levi Cursed be their Anger Gluttony Lechery as Ruben Observ 4. All the Tribes of the Earth have been guilty of Christs death He is therefore said to be crucified and slain in the Great City i. e. in all the wicked world Revel 11.8 this is the fulfilling of what we read Zach. 12.10 They will look upon me i. e. the Father whom they have pierced and mourn for him i. e. the Son whom they have likewise pierced for since hatred is a spiritual murder saith St. John 1 Joh. 3.15 Ungodly men hate and so murder both the Father and the Son Joh. 15.23 24. Thus no doubt they who of old were called Patripassiani meant had they been candidly interpreted and understood The Prophet Esay speaks thus plainly if we believe two of our best Translators Arias Montanus and Tremellius Esay 53.5 And I doubt not but the evil world will be found guilty before God of the death of Christ Our Lord told the Jews Joh. 7. Ye go about to kill me c. See Notes on Phil. 2.8 fine Observ 5. The sufferings of Christ are to be deplored and mourned for being innocent harmless deserving better at our hands Observ 6. All the Tribes of the Earth are in a sad and deplorable condition the whole world is under Sin and under the Curse See Notes on Gen. 12. all Families c. Observ 1. Observ 7. The sting of a guilty Conscience See Notes on Act. 2.37 Observ 8. The vast difference between a good acquitting Conscience and a guilty galled one ibidem Observ 9. The horrour of a blood-guilty-conscience ibidem Doubt But who especially are those that must mourn the Text saith all the Tribes of the Earth none excepted others say only the earthly minded ones We must therefore distinguish the Tribes and distinguish mourning and so we shall come to understand who they are that must here mourn There are Tribes of the Earth who as yet bear the Image of the earthly man the first Adam who was of the earth earthly who though they sin yet repent of it There are Tribes of the Earth who bear not only that Image of the earthly Adam but the Image of the sinful and wicked Adam also who mind only earthly things Phil. 3. There is also a twofold mourning proportionable hereunto a mourning like that of the first Adam when he had sinned and hid himself for shame and fear and this is a godly sorrow 2 Cor. 7.10 11. There is also a mourning which extends to utter despair which is called ãâã ãâã ãâã ãâã ãâã whereof the wise Man speaks Wisd 5.3 of this we read Luk. 13. All these Tribes of the Earth differ one from other and their mourning is different one from other yet it 's true of all that all must mourn But are there none exempted from mourning Surely none while they bear the Image of the earthly though among these there are degrees as sorrowing yet alwayes rejoycing These are Children of the stock of Abraham Act. 13. believers in the Lord Jesus Gal. of these 1 Pet. 1 1-9 These though Tribes of the Earth yet are they Tribes of Israel who prevail over the temptation yet must not these hope to exceed their pattern even the Lord Jesus Christ who goes before them in the same way of Humiliation wherein we must follow his steps Heb. 12.2 the joy was set before him he hath obtained it when he had run with patience the race that was set before him and then shall we attain to the like joy that is set before us when we have with patience run that race that is set before us Repreh 1. Who reject the inward and spiritual Cross of Christ and please themselves in the outward and other sensible objects whereby they flatter themselves and think that God is pleased with them Luk. 13 23-29 Repreh 2. Who mourn not for their sins Repreh 3. Who reject both the inward and outward Cross the outward as superstitious and the inward as part of an inherent Righteousness which they cannot endure to hear of and so are truly they of whom the Apostle speaks That they are enemies of the Cross of Christ Phil. 3.19 Whose God is their belly whose Glory is their shame who mind earthly things ãâã ãâã ãâã ãâã ãâã who being past feeling or past mourning have given themselves over to lasciviousness Eph. 4.19 Repreh 4. Those who flatter themselves with an imagination which they call Faith that Christ hath suffered all for them born the Cross and the shame for them was crucified and died for them and this belief proceeding from
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it ãâã ãâã ãâã ãâã ãâã in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and ãâã ãâã ãâã ãâã ãâã the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name ãâã ãâã ãâã ãâã ãâã Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is ãâã ãâã ãâã ãâã ãâã which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called ãâã ãâã ãâã ãâã ãâã those Virgins as if we should English the words ãâã ãâã ãâã ãâã ãâã those notable those eminent those excellent ones for ãâã ãâã ãâã ãâã ãâã signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former ãâã ãâã ãâã ãâã ãâã straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is ãâã ãâã ãâã ãâã ãâã the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
Simon and Andrew and James and John at their nets Mat. 4. Matthew at the Custom-house Ploughmen Shepherds Herdsmen Fishermen Publicans of what trade or occupation or profession soever these Disciples humble-self-deniers meek patient these may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest proud covetous self-lovers however otherwise most learned Clerks in that regard the Blacksmith may know more than the Blackcoat That of the Father is well known Surgunt indocti rapiunt Coelum nos cum nostra doctrinâ trudimur in infernum I have more understanding than my Teachers saith holy David The Apostles knew and taught the mysteries of Christ's death and resurrection what was the reason was David seen in Arts and Tongues or were the Apostles filii sapientum as the proud Pharisees called their Disciples Truly neither David gives the reason of his learning greater than his Teachers because saith he Thy testimonies are my meditation And how came the Disciples to be so well seen in the Divine mysteries not for any great learned skill I wiss O no they were ãâã ãâã ãâã ãâã ãâã unlettered men unlearned men and ignorant Act. 4.13 But the true reason is added They took knowledge of them that they had been with Jesus Repreh 1. Is God a free giver and is thine eye evil because he is good This then may justly reprove the envious spirit the envious spirit that riseth up against the Disciples in all Ages and reigns in too too many in these dayes They have a tale even a mystery of the infernal host Envy was missing in Hell and search being made after her she was found in a Monastery among men professing Religion and since they were dissolved among us she was admitted into Colleges and Societies yea she hath found that favour that she hath got into all Cities and Towns of the Kingdom yea she hath gotten into the Temple of God Ezek. 8.5 The image of jealousie in the entry indeed of Envy the word is ãâã ãâã ãâã ãâã ãâã Envy Mat. 23.13 The Scribes and Pharisees will not go into the School of Christ themselves nor suffer them that were entring to go in Like the Gardiners dog in the Italian Proverb They neither eat herbs themselves nor suffer others who can Or according to our English Proverb The dog in the manger The Patriarchs moved with envy sold Joseph into Aegypt Act. 7. will ye know the ground of it Gen. 37. ye find it to be his dreams and visions of Divine Mysteries This moved Shemaiah to write thus to Zephaniah Jer. 29.26 The Lord hath made thee Priest in the stead of Jehojada for every one that is mad Amaziah complains to Jeroboam Amos 7. The Land is not able to bear all his words what was the reason Amos was a true Seer and saw more Divine Truth than Amaziah Thus it was among the Scribes and Pharisees who delivered our Lord for envy Mat. 27.18 yea envy got among Christ's own Followers James and John Luk. 9.49 And I pray God she be not among us Repreh 2. The great pains which many take who are without to unfold the mysteries of Gods Kingdom yet all in vain they stay without they hear they wish they read and plod and struggle they dig and delve and search after the mysteries of the Kingdom they take pains it is as if a man being about to cleave wood and should set his wedge against the grain and think so to rive and cleave it it is not so to be done a little pains according to the grain will do it As if by their own subtilty pains and industry they could by main force hammer out the mysteries of Gods Kingdom There is a vein for silver and a place for the gold where they find it Job 28. he compares the secrets of wisdom to gold vers 7. there is a path that no fowl knoweth and which the Vultures eye hath not seen no high-flowne quick-sighted contemplators it is not found out by subtilty vers 8. The Lions whelps have not trodden it nor the fierce Lion passed by it it is not found out by strength vers 23. God understandeth the way thereof and he knoweth the place thereof After a long search he declares it who alone can vers 28. Vnto man he saith behold the fear of the Lord that is wisdom and to depart from evil is understanding But what then ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth yes no doubt but so that we first practise what we know and resolve to practise and obey what we shall learn and as yet know not it 's a good rule ãâã ãâã ãâã ãâã ãâã those things which having learned we practise these things practising we further learn as by exercising our strength we get more strength The Jews have an excellent Proverb ãâã ãâã ãâã ãâã ãâã A man that comes to the Word to be cleansed he is holpen from heaven Qui conatur juvatur But many like men in a mine as our Saviour tells the Pharisees Joh. 5. ãâã ãâã ãâã ãâã ãâã Ye search the Scriptures but ye will not come unto me that ye might have life ye will not deny your selves take up your Cross daily and follow me through my death unto the life like a cold lover that hath received a love-letter from her Friend and Suitor she reads it over and over delights in it puts it in her bosome yet desires not that he should come unto her or she go to him Thus deal many of us with the Scriptures our Beloved's Love-letter unto us we read it every day and resolve to read it over and over we adorn it guild it put it in our bosomes mean time we desire not his presence with us we will not deny our selves incline our ear forsake our own people and our fathers house that so the King may take pleasure in our beauty we desire not that he should come unto us we say not Nil mihi rescribas attamen ipse veni we say not with David I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 Observ 3. Here is a ground for Allegorical and Parabolical Expositions of Scripture if there be any here who make any doubt of them for if without a parable he spake not unto them Mar. 4.34 if to them that are without all things be in parables then in all reason those things which are in Parables or Allegories must be interpreted and expounded not as proper Speeches but as Parables and Allegories What a ridiculous thing it is for a company of blind men to dispute concerning colours which they never yet saw discoursing at large concerning some forreign Land how opprobrious must it needs be to such an one if one but meanly travell'd should ask him Sir were you ever there But they say as the Fryar said Legi in
Joh. Exhort To self-denial a man by this means becomes a fit Disciple of Christ He who hates not his own life he cannot be Christs Disciple Luk. 14.26 i. e. thy sinful life try this by the hatred of an enemy A servant hath no more will of his own he hath given up all to thee he must watch when he would sleep stay at home when he would go abroad fast when he would eat work when he would play at length he so looseth his own will that if he be asked what he would do he saith what his Master will so must thou do if thou be a Disciple of Christ Thou art no more Lord of thine own will thou wouldest be rich honourable voluptuous thy Lord commands thee and disposeth the contrary accept it fiat voluntas tua Domine let thy will be done O Lord. Sign They who are ãâã ãâã ãâã ãâã ãâã such as these are rather Sadducees Means To deny a mans self is to know himself otherwise how is it possible to deny ones self now this is a very difficult duty ãâã ãâã ãâã ãâã ãâã to know impartially and acknowledge what we are Alas nothing all we are is but dependance upon another we are not entia but entis it 's God alone whose name is ãâã ãâã ãâã ãâã ãâã and 't is God alone who cannot deny himself we may we must yea even in our best condition deny our selves In nothing I am behind the very chief Apostles though I be nothing 2 Cor. 12.11 and so we must think of our self unless we will deceive our selves Gal. 6.5 for he who thinks himself something when he is nothing deceives himself Now he who thinks himself nothing how can he pride himself how can he but deny himself 2. If we consider our corrupt and sinful state what is self then it is a very hard thing to know this A man is then most truly a man and in his most proper estate and condition when he hath denied himself he is then most himself when he denies himself and is without himself till then he is either 1. the beast wallowing in the mire of concupiscence or 2. the devil pleasing himself and priding himself in his own supposed excellencies and appropriating to himself that which is not his own but Gods then he is a man and truly himself when he renounceth all these and resigns up himself unto God and Christ this is ãâã ãâã ãâã ãâã ãâã to fear God and keep his Commandments is all man Eccles 12. Thus it is said of the prodigal Son Luk. 15.17 ãâã ãâã ãâã ãâã ãâã when he came to himself he was not with himself before he was with the Devil and with the Swine he was not himself till he had denied himself and came to his Father We say in Metaphysicks Impossibile est ens dependens esse separatum ab ente independente it is indeed impossible that man should be any thing at all in Gods esteem while he is centred upon himself till he deny himself and settle himself upon God and Christ the true foundation then having lost himself he finds himself then when he is nothing in himself then he is all in him who is all in all As a drop of water is lost in its self but it 's infinitely perfected beyond it self when it 's fallen into the Sea What a deal of labour toyl and vexation is saved thou strugglest and strivest with thy Maker all the time thou reservest thy will to thy self judge in your selves whether it be not better to divorce our affections now from them then 2. Means The Law of God that was made for the lawless 1 Tim. 1.9 10. This begets fear of God whereby men depart from evil and go out of themselves This works wrath Rom. 4.15 Be angry and sin not Psal 4. Eph. 4. It 's no marvel though men abuse the Law neglect it speak against it it makes against themselves their selfness 2. The second Lesson which the Disciple must learn is taking up his Cross daily it is commonly said that affliction persecution c. is the Cross of Christ Omnis generis calamitates piorum presertim veritatis causâ tolleratas saith Flaccius Ilyricus who undertakes to write a Clavis a Key to open the Scripture withal But if affliction and persecution such as he understands were the Cross then must the Church be alwayes in persecution never out of it for the taking up and bearing the Cross is the Disciples daily exercise Luk. 14.26 2. If affliction which befalls all men then should all men be Disciples Reasons why we should take up our Cross many might be given I shall content my self with few 1. Gods Command though the Lord need not give us any reasons of his Commands yet if ye please well to consider it ye will find 1. This reason of his command very pressing we have all of us taken upon our selves another life then that which our God breathed into us a life breath'd into us by the spirit of errour the spirit of the world whereby we are become strangers from the life of God Ephes 4. and indeed and in the sight of God not living but truly dead Ephes 2.1 ãâã ãâã ãâã ãâã ãâã 1 Tim. 5.6 the Prodigal Luk. 15. Idolaters Hos 13.1 therefore we must unlive this life dead it crucifie it put off this old man as he that hath two sutes he that puts on one must leave off the other 2. In respect of the sin it self God delights lege talionis we have crucified Christ by our sin and therefore it is just that we crucifie our sin by Christ and his Spirit of mortification Rom. 8.13 Neque enim lex justior ulla est Quà m necis artifices arte perire suâ They had caused him to dye a painful death and a great pain it is to crucifie sin pain in proportion of the pleasure in committing a tedious pain and it is to crucifie sin moriendo mori in dying to dye The Apostles having reproved voluptuous men for killing the Righteous One Jam. 5.6 7. adds Be patient therefore 3. Christ's Example Oportuit Christum pati atque ita per crucem intare in gloriam Luk. 24. most unreasonable it is that the head should be crowned with thorns and the body be pamper'd and delicate yet I am not ignorant that I lye exposed to a great objection for if we must take up the Cross against all and every sin if we will be followers of Christ it seems then that no reliques of sin ought to remain in us vide notes in Phil. 2.8 But this you will say is impossible to crucifie all and every sin Nicodemus thought the new birth impossible Observ 1. The accomplishment of all Types and Figures setting forth our mortification and crucifixion of sin Thus Sehon and Og and Cushan-Rishathaim and Jabin and Sisara Eglon Goliah the five Kings of Canaan the King of Ai c. all which and many more point us not only
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said ãâã ãâã ãâã ãâã ãâã I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the ãâã ãâã ãâã ãâã ãâã the word and mind of Christ is supreme and ãâã ãâã ãâã ãâã ãâã the soul under it and under both ãâã ãâã ãâã ãâã ãâã the brutish passions and affections Observ 2. Death is not the most terrible thing or most of all to be feared Which is directly opposite unto that of Aristotle ãâã ãâã ãâã ãâã ãâã death is most terrible and he gives his reason ãâã ãâã ãâã ãâã ãâã Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth without examination by the Word of God What is more ordinary than that of the Philosopher used by Divines and approved by them and swallowed down by the credulous people who will believe such men what ever they say but not others which bring the express Word of God for their warrant which yet you see directly opposite unto the truth it self Thus the subtilty and cunning of the Serpent spoils us of Divine Truth as the Serpent dealt with our first Parents made them naked to their shame Gen. 3.7 And therefore the Apostle gives us sovereign counsel Col. 2.8 Beware lest any one spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ ãâã ãâã ãâã ãâã ãâã the word is properly plunder you and 't is the worst plunder to rob us of Divine Truth such a plunder is this The true Philosophy according to Christ teacheth us not to fear them that kill the body Philosophy and vain deceit tells us that we cannot chuse but we must fear them because ãâã ãâã ãâã ãâã ãâã Against this I oppose 3. Death it self is not to be feared by the friends of Jesus Christ Feared yea what friends of Jesus Christ who knows the evil world would desire to live in it except only to do the Lord Jesus all friendly offices and to help to deliver their neighbour out of the world He is afraid to dye who hath no hope afterwards to live saith Chrysostom Observ 3. What is the true Martyrdom what else but that the friends of Jesus Christ lay down their lives for his sake This is verum Martyrium i. e. a true and real witness unto the truth of God which is not to be given by words only for so they who are the enemies of Jesus Christ can give a verbal testimony The real testimony or martyrdome is with the voice of the life and death Such witnesses such worthies were the Apostles of Jesus Christ Act. 2.32 God hath raised Jesus from the dead whereof we are witnesses and with great power gave the Apostles testimony witnessing to the hazzard of their lives 5.30 31 32. We are wont to say we must lay down our lives if need require Nay our Saviour saith we cannot be his Disciples unless we lay down our lives our evil lives and that is the true Martyrdom See how the Apostle triumphs over all the enemies which might hinder him and the other friends of Christ from union with him Rom. 8.34 It is Christ that dyed yea rather that is risen again who shall separate us from the love of Christ c. Observ 4. The Disciples of Jesus Christ have enemies and such enemies as hate them even to death See Notes on 1 Thess 4.1 I dare appeal to the consciences of many who hate and oppose others by whom they know no evil whether that be not the very true reason why they hate them The will of the Lord is that his friends who do whatsoever he commands them should not fear the imminent perils of death it self yea that the daughters of Abraham his friend should not be afraid of any amazement 1 Pet. 3. Observ 5. See then who are the only truly valiant men who but the friends the Lovers of Jesus Christ Rom. 8. This admonition is directed as to all the Friends and Disciples of Jesus Christ so especially as appears by the context with the former words unto the Minsters of the Word it 's a notable ground of their boldness and resolution to preach the Truth of God and bear witness thereunto even to the death as Jesus Christ Isai 50.6 Christ speaks it of himself and all his friends Job 3.11 Verily verily I say unto thee we speak what we know and testifie what we have seen And so must the Ministers of God do they must testifie and witness the Truth of God which they know 'T is great rashness in men to testifie what they know not yea and cast away their lives and all in testimony of what they know not Our Lord commands his friends to preach and testifie of him even to the death but how canst thou whoever thou art confess Christ whom thou knowest not 'T is true indeed thou hast read much of Christ in the Scripture But hast thou ever seen his shape So saith our Saviour to the Pharisee Joh. 5.37 thou hast never seen him he is not formed in thee in death and in life thou art not a partaker of Christ Heb. 3.14 and 12. 2 Pet. 1. and how canst thou bear witness to him and confess him and that to the death They who bear witness of Christ they must know him Mark what our Lord saith to his Father Joh. 17.22 23. The glory which thou givest me I have given them that they may be one even as we are one c. Now consider with thy self hast thou received this glory of Jesus Christ Art thou one with him Is he one with thee and with the Father If so it be then thou knowest who he is and mayst give testimony if thus thou knowest Jesus Christ that confession of the Apostles may be thine 1 Joh. 1.1 That which we have seen c. Let every one consider well whether he know Christ thus yea or no before he confess him Otherwise to prate and talk of him before thou art conformable to his death and not partaker of his Divine Nature thou speakest what thou knowest not and bearest false witness of Christ Repreh 1. Those who out of pretence of friendship to Jesus Christ neglect their bodies Col. 2.21 22 23. Such as they who use their bodies rigorously kill that which ought to live and cherish and nourish that which ought to dye No man ever hated his own
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is ãâã ãâã ãâã ãâã ãâã to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also ãâã ãâã ãâã ãâã ãâã as before Reason He is ãâã ãâã ãâã ãâã ãâã Drusius Abundance of goodness an Autarchy He is ãâã ãâã ãâã ãâã ãâã according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 ãâã ãâã ãâã ãâã ãâã Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 ãâã ãâã ãâã ãâã ãâã into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not ãâã ãâã ãâã ãâã ãâã the end of all this is the Philosophers reason why death is ãâã ãâã ãâã ãâã ãâã for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâr up our bodies as a reasonable service unto him to mortifie our earthly members when
he saith unto us as Paul to the Gaoler Do thy self no harm Shall Sathan prevail with us for the greater and shall not our God prevail with us for the less 2. This reproves us for our abuse of what power we have Our God hath power to do us the greatest hurt yet he doth it not If we have power in our hand to do hurt commonly we do it we act ad extremum and they under our power shall feel it that we have power when we have it ãâã ãâã ãâã ãâã ãâã Thus the higher powers who have been in the Church or the Common-wealth may be said ãâã ãâã ãâã ãâã ãâã Things are now in fieri not done but in doing the excrescency and exorbitancy of power suppressing If the powers that are prove irregular and excessive God will suppress them Consol O the happiness of Christ's true friends in these perilous times The power of killing and casting into hell is in their great friends hand I have been angry with my Brother hated him reviled him But alas I am a sinful man and I shall be cast into hell He saith not that he doth cast into hell but he hath power to cast into hell so Matth. 5.22 ãâã ãâã ãâã ãâã ãâã he shall be in danger of judgement c. he saith not he shall certainly be condemned and cast into Hell But art thou faln into sin Abide not in it Rise up again from the dead and Christ shall give thee life believe in thy great friend He that believes in me although he were dead yet shall he live Joh. 5. But put case thou be cast into Hell Thy God I speak to thee friend of Jesus Christ who doest whatsoever he cammands thee thy God is there with thee Psal 139.8 though I make my bed in hell thou art there Hear the Prophet David's confidence though I walk through the valley of the shadow of death I will fear no evil Psal 23.4 Faith in the operative power of God hope of life and salvation hath an anchor within the veil Love to God and his Righteousness these and such as these will not cannot stay long in hell and death but must rise maugre all the power of Satan Hell and Death and all whatever is not God himself God takes notice of these things 1 King 14.13 Abijah only of Jeroboams house shall come to his grave because in him there is found some good thing towards the Lord God of Israel ãâã ãâã ãâã ãâã ãâã the good one of God was in him Christ was in him and he cannot perish it is impossible Isai 65.8 As the new wine is found in the Cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all 1 Sam. 2.6 The Lord brings down to the grave or hell and brings up again It is not the blood of Abel which crys aloud but the blood of Jesus Christ the Mediator of the Covenant and the blood of sprinkling that speaks better things than that of Abel Heb. 12.24 But the pains of hell gat hold of me Psal 116.3 It is the common passage of all Gods people See Notes on 1 Sam. 2.6 post medium Exhort Hath the Lord power to do this O then prevent him that he do it not A blow met half way lessens and abates if not breaks the stroke Amos 4.12 Because I will do this unto thee prepare to meet thy God O Israel because he will send the pestilence the famine the sword c. therefore prepare to meet thy God O Israel Where shall we meet him Every one would be glad to meet him in his own way but not out of our own way we will not go to meet God in his ways There are most of us too wise in finding out ways to escape the condemnation of Hell There is a small narrow way leading out of hell and death into the everlasting life which the vultures eye hath not seen yet will men pretend they know it very well we know all have knowledge This small narrow way men are not wont to take such as our great friend hath directed us unto but every one will make a way by himself according to their own wit and in such a way they walk most willingly But truly howsoever they make every one his way as narrow as they will one man by abstaining from this another from that doing this or doing that and herein men place their consolation Mean time every one loves only those who travail with him in his way and hates all others that go not step for step with him in his way which every man thinks his own narrow way best his own cross that himself hath made his own gate that he goeth through the only strait gate But to what purpose is this that a man should forsake one thing and bind himself to another leave one error and embrace another when all this while all these are no other than so many small paths cut out of the broad way and many walk therein unto condemnation O Beloved what an incorrigible over-sight what a double hell and death will this be at the last day when we shall have born many an heavy burden been long time weary and heavy laden and when we think at length to enter into life out alas we shall find when it will be too late that we have all this while walked in a way of our own making and chusing a narrow way cut out of the broad way which leads unto death and condemnation There is a way saith Solomon which seems good to man but the end of it are the ways of death O Beloved as ye love your own souls get out of it What then is that way which leads from hell and death unto heaven and everlasting life What else but Jesus Christ himself the way the truth and the life that Jacob's ladder which reacheth to heaven He himself hath been obedient to his Father even to the death the death of the Cross overcame sin death and hell This way he hath tried before us in all self-denyal and patience in all meekness in all righteousness and holiness in all obedience that we should follow him in the same way in the faith and become partakers of his divine Nature and through him overcome hell and death and condemnation There is room to them who are in Christ This is the high-way from hell to heaven The way of life is above to the wise that he may depart from hell beneath Prov. 15. Thus thus the bonds of death and cords of hell are broken 1 Cor. 15. Thus thus the broken hearted are healed the bonds are loosed the perplexed consciences eased the polluted hearts are cleansed This is a way of no mans making or chusing Means The Lord comes to destroy Nabal and Sheba Bichri the first born let them not therefore have a being in us I have spoken so much upon these words yet I
object fear 1. He propounds to us the greatest evil that can befal us in this or rather at the end of this life and therefore by him who knew no greater evil it was acccounted absolutely ãâã ãâã ãâã ãâã ãâã the greatest and most formidable and terrible evil 2. He propounds unto us the greatest evil that may befal us after the end of this life and that 's hell as I shewed before that whereas our Lord propounds three degrees of punishment this is the very greatest of all Object I know well any man may easily object against this and may use this Dilemma if we be the friends of Jesus Christ why then should we fear God Perfect love casteth out fear And if we fear how are we the friends of Jesus Christ fear hath torment 1 Joh. 4.18 I answer 'T is very true That perfect love casteth out fear but what fear is that but servile and base fear fear of punishment It casts out humane fear fear of them who kill the body It casts out worldly fear the fear of poverty disgrace and contempt Thus we serve him without fear servile fear in righteousness and holiness all the days of our life But filial fear holy chaste fear it casts not out The Apostles reason makes this answer good perfect love casts out fear Why because ãâã ãâã ãâã ãâã ãâã fear hath torment and punishment Take away the fear that hath torment and punishment and such fear may consist with perfect Love yea such fear must ever remain for the awful Majesty of the great God cannot be without reciprocal reverence and fear due unto it from Angels and Men for the Angels hide their face and their feet out of reverence of the Divine Majesty Isai 6. And though the Saints joy in the presence of God yet this rejoycing unto God must be with reverence Psal 2.11 And of this fear the Psalmist is to be understood when he saith Psal 19.9 The fear of the Lord is clean and endures for ever in seculum seculi So V. L. for ever and ever Be thou in the fear of the Lord all the day long Psal 23.17 True it is the needle first enters but unless it go out it draws not the thred it self unites not nor joyns the parts of the cloth together which we would sow but it brings after it the thred which unites them This is the initial fear that fear which is the beginning of wisdom and which prepares a place for the Love of God which unites and joyns the soul unto God 'T is true The servant abides not always in the house Joh. nor doth the servile or initial fear abide always but the Son abides always the filial the Son-like fear the chaste the holy fear that abides always such fear abides with the intimate degree of LOVE I say unto you my friends hear him All fear ariseth from love servile fear from self-love This fear ariseth from the Love of God not from self-love we may conceive it by comparing the fear of two Wives towards their Husband 1. The Adulteress fears lest her Husband may come and surprize her 2. The chaste Wife fears lest her loving Husband may depart from her Object But here our Lord propounds death and hell to be feared I answer our Lord herein declares his singular Wisdom in moving us to fear our God he stoops to our infirmity as yet subject to humane fears and therefore would drive out that with a greater fear yet lest we should be over terrified with that fear he calls us friends and saith not that he will cast into hell but that he hath power to cast into hell Observ 1. Observe an antidote against all humane fears The fear of God with this preservative the Prophet David expelled the poyson of all other fears as the theriaca or treacle expels the poyson of the Viper and Moses's Serpent devoured the Serpents of the Magicians Psal 16.8 I set the Lord alwayes before me for he is on my right hand I shall not be moved The Lord on the right hand assists so strongly that Satan on the left hand injecting the fear of men cannot annoy us No though I walk in the shadow of death though I go down to hell yet thou wilt not leave my soul in hell nor suffer thine holy one to see corruption The Prophet applyes the words to Jesus Christ and are true also of all those whom after the example of Jesus Christ the Lord sends down to hell and brings up again 1 Sam. 2.7 1. This reproves those who fear not God but the punishment rest themselves in a slavish fear they are not the friends of Jesus Christ love not him but love themselves ãâã ãâã ãâã ãâã ãâã No man can truly say that these truly fear God and do righteousness because they do what they do only out of fear of punishment like a dog he is kept from his meat by fear of a whip A thief will not dare to break the house because the good man of the house watcheth and will not suffer his house to be broken up In a storm the Merchant casts his wares over-board for fear of a wrack Even thus many of us because we see and fear the neer approaching judgements of God like an horrible storm and tempest hanging over our heads and fear drowning in destruction and pardition 1 Tim. 6. we cast off the burden or sense of our sins yet we cannot call these the friends of Jesus Christ for no man will say that the dog is temperate because he is forced to abstain nor that the thief is just because he dares not break the house nor the merchant liberal because he throws his goods into the sea these actions are the brood of slavish fear the dog is as greedy as ever he was and the thief as mischievous and the merchant as covetous only their acts are suspended by an imminent danger 2. Behold the Preachers license other license the Preachers have had and many have but there 's none like this the fear of God we all desire to hear placentia Vae mihi quia tacui Isa 6. And therefore we have learned to sing placeto and to speak placentia such things as will please rather than profit the people The true Preachers who have obtained this license they are born of the word of Truth they study not to please men Gal. 1.10 No. Do I now perswade men or God i. e. do I preach man humane things as we may say we read and study men Do I pray and perswade men or God or Christ so he explains himself or do I seek to please men for their good to their edifying yet still in order unto God Rom. 15.2 'T is his counsel Let every one of us please his neighbour for his good to edification and his practice 1 Cor. 10.33 I please all men in all things not seeking mine own profit but the profit of many that they may be saved This is in order to
Baptist is sent to prepare the Lords way lest he come and smite the earth with a Curse The Old Testament ends with a Curse the New with a Blessing Apoc. last and the last The Curse will lay hold upon us unless we lay hold upon the blessing But here it may be objected that if this way of the Lord be to be prepared before the coming of Christ then Righteousness shall be by the Law and by John Baptists Doctrine I answer the Law is our School-master to bring us to Christ Gal. 3.24 that we may be justified by faith For though there be divers stages or parts of the Lords way yet all of them make but one way distinguished secundum magis minus perfect and less perfect Act. 18.25 26. And albeit the Righteousness which John preacheth be Righteousness going before Christ and Psal 85.13 and John the Baptist be Christs forerunner yet is that Righteousness no other than the righteousness of Christ and the righteousness of the Gospel and the beginning of it as the Scripture speaks expresly Mar. 1.1 And though John be the forerunner of Christ yet was Christ before St. John as he himself confesseth Joh. 1.15 and preached the same Doctrine that St. John did Matth. 4.17 and appoints his Disciples so to do Mar. 6.12 For Christ is yesterday and to day and the same for ever Hebr. 13.8 Alpha and Omega the first and the last Rev. 1.8 So that what seems to be ascribed unto the Law or to John the Baptist or his Doctrine is but instrumental or by way of preparation unto Christ for by the deeds of the Law shall no flesh be justified in Gods sight Rom. 3.20 for Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 1. Then to prepare the way of the Lord is to purge it and make it clean Observe then from hence that if the way of the Lord be to be purged and cleansed and so to be prepared That the nature of sin is filth and uncleanness nothing is said to be cleansed but from that which is unclean As sin is in it self uncleanness so with and by it we have defiled and corrupted our way as the Scriptures speak of the old world Gen. 6.12 all flesh had corrupted their way yea it defiles and corrupts others also as the Psalmist compares the life of ungodly men to a Snail Psal 58.8 which consumes it self and leaves a slime behind it even so ungodly men shall one day acknowledge saith the Wise Man Sap. 5. That they have wearied themselves in the way of wickedness and destruction yea we have gone through desarts where there lay no way but as for the way of the Lord we have not known it Thus they waste and consume themselves and leave a slime behind them of a wicked example unto others 3. Being thus defiled having thus corrupted our way we stand in great need of cleansing especially before we come to the Table of Shew-bread in the Holy It is called ãâã ãâã ãâã ãâã ãâã bread of the face which we call Shew-bread that bread figured Christ himself Joh. 6.32 33 35. bread with frankincense upon it Eph. 5.2 such a Table the Lord prepares for us Psal 23.5 and most fit it is that we prepare and fit our selves that we may become fit guests at such a Table The guests at this Table were only Priests The way to this Holy Table lay by the Porch by the Laver and by the Altar 1. This is an Age in which every man undertakes to be a Priest because it is said that the whole Church is a Royal Priest-hood and I would to God that we were all such as Moses wished that all the people could prophesie that the Lord Jesus Christ would make us all Kings and Priests unto God his father that he would present us unto himself a glorious Church not having spot or wrinkle or any such thing but that we should be holy and without blemish Ephes 5.26 27. as the Saints are said to be without blemish before the Throne of God Apoc. 14.5 That we may come such Priests unto the Lords Table we must 1. Pass through the Porch i. e. the fear of God the beginning of wisdom whereby we depart from evil Then 2. We come to the Laver Exod. 25. where the Priests must alwayes wash before they enter into the Holy that laver of regeneration and renewing of the Holy Ghost which is shed on us abundantly through Jesus Christ our Saviour Tit. 3.6 3. From this Laver they passed unto the Altar I will wash my hands in innocency and so will I come to thine Altar The Altar whereon 1. Christ offered up himself for us Hebr. 10. 2. The Altar whereon We offer up our selves unto God a living sacrifice holy and acceptable unto God 3. The Altar whereon We burn up and consume all our carnal lusts and affections and shew forth the Lords death until he come 1 Cor. 11.26 The Lord for his mercy sake so fit and prepare us for his heavenly Table Again Prepare the way of the Lord It is the Great Kings Charge by Proclamation The Metaphor is taken from Pioners ut supra Add Isa 45.2 where the Lord promiseth Cyrus a type of Christ I will go before thee and make the crooked places straight This the Lord doth before the true Cyrus the Sun of Righteousness by the Ministry of John the Baptist or else The Metaphor may be taken from the custom of preparing wayes to the City of Refuge Deut. 19.3 whither he was to fly who had slain a man by ignorance or unawares and so St. Peter tells the Jews that they had slain the Prince of Life but saith he I wote that through ignorance ye did it Act. 3.17 and Jam. 5.6 the Apostle tells the oppressors and voluptuous men that they had condemned and killed the just one i. e. the Lord Jesus Christ which he speaks as well to us who through our own lusts and pleasures have killed and crucified the Lord Jesus in us Gal. 3.1 I have spoken of the Duty shewn the reasons of it and answered an objection as also made some application to our selves It 's useful to us 1. generally as it treats of a preparation of the Lords way 2. especially according to the several wayes of preparing it 1. Generally so observe an Antichristian or wicked man is not made a Christian ex tempore See Notes in Matth. 16.17 It 's a business that concerns us all and every one of us yet quod omnibus dicitur id nulli dicitur quod omnes curant id omnes negligunt common duties are such Who goes about sadly and seriously to prepare the Lords way in his own heart yet who is not ready to check another for not preparing it who minds this his own greatest business who busieth not himself about others Master what shall this man do so Peter enquires concerning John Joh. 21.21 but our Lord checks him for that
evil as because a swine was an unclean beast The Jews told their Children it was ãâã ãâã ãâã ãâã ãâã anothing thing that is somewhat that they would not have them know 2. Notable for good and excellency in goodness Caleb had another spirit that is a new spirit Numb 14.24 They must now speak with new tongues they are new men new creatures and therefore they must have all things new Zeph. 3.9 See Esay in locum Axiom 3. They were first filled and then they spake This is a Prime a principal requisite of him who ever he is who speaks in the name of the Lord 1 Pet. 5.10 Observ 1. Here is then the very best eloquence that which is given and taught by the holy Spirit of God That 's the true Flexanima Suada That 's that Rethorick that winns upon the minds and hearts of men Of this the Apostle speaks 1 Cor. 2.1 When I came to you I came not with excellency of speech or of wisdom declaring unto you the testimony of God vers 4. My speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and Power Observ 2. Note hence What ought to be the Measure and Rule of our speech and especially of theirs who are Gods Truch-men and Interpreters unto his People surely the dispensation of the Spirit For how can any man speak of God or the things of God without the direction and teaching of God The Divine Philosopher knew this when he said No man can speak any thing of God without an Oracle Observ 3. Hence we may know among the manifold pretences to the Spirit of God who hath that Spirit at least in good measure if not in the fulness of it viz. if they speak as the Spirit gives them to speak if they speak a pure language He that offends not in his tongue is a perfect man and is able to rule Every Nation hath its Character sermonis some certain character by which every one is known The Ephraimite hath his Shibboleth by which he is known to be an Ephraimite The Galilean hath his proper Dialect Thou art a Galilean and thy speech agreeth thereunto Howbeit this is to be understood so that the hands and the feet agree with the tongue that our actions and life our holy affections and obedient walking be suitable to our pure language otherwise if the voice be Jacobs and the hands be the hands of Esau If we look no farther than the History it is no better than deceit and supplanting but if a man be a Galilean and his speech agreeth thereunto as it was said to St. Peter then no doubt the speech is a character of the holy Spirit if a man be a Galilean that is a Convert one turned about from sin to righteousness from Satan unto God and his speech his holy communication agreeth thereunto no doubt there is the Spirit of God as it is said of these Apostles and Disciples in the Text that they were all Galileans all Converts all turn'd from Satan unto God The Disciples were commanded to go into Galilee and there they should see the Lord Jesus And our Lord wrought most of his great works in Galilee If we be converted and penitent and bring forth fruits worthy amendment of life if we bring forth the fruits of the Spirit in our life and actions Galat. 5.22 then we are true Ephraimites i. e. fruitful ones though but ãâã ãâã ãâã ãâã ãâã Spica Observ 4. This discovers unto us the fountain of all errours and heresies which either in former Ages or especially in this latter Age have risen in the Church of God Men have not waited and expected until they have been filled with the Spirit of God until the Spirit hath given them to speak but they have heeded their own Spirit This St. Peter implyes is the reason of false prophesying and teaching in the Church 2 Pet. 1. ult cum 2. And hence it comes to pass that the woman speaks in the Church and usurps authority over the man Exhort To this holy ambition to be filled with the holy Ghost to speak with tongues as the Spirit gives to speak Surely this were vain and foolish presumption had not all the people of God the promise of the same Spirit even we that are afar off in regard of place in time in disposition and qualification Act. 2.39 The Promise is made to you Luk. 11.13 Your heavenly father shall give his holy Spirit to them that ask it The Lord gives his Spirit to those who obey him Act. 5.32 Means to attain this let us hear what Christ speaketh in us Psal 45. The Jews understood not Christ's speech Joh. 8.42 43. and he gives the reason vers 44. Ye are of your Father the Devil Observ 5. The Spirit must first speak to the Minister before the Minister can speak to the people Do ye seek a proof of Christ speaking in me c. And is there so great a filling so great a fulfilling of all things and are we empty Is the Spirit of God poured forth and shall we have no share of it Alas if we be filled with any thing else with any thing contrary to Gods Spirit how can we be filled with it the Spirit of Envy excludes the Spirit of Love if we be envious we cannot receive the Spirit of Love Christ's Spirit is a spirit of meekness humility truth Can we receive this Spirit while we have the spirit of pride wrath errour A brief defence of the Observation of Festivals and in particular that of Pentecost or Whitsunday from Ephes 4.10 THe only Wise God in all Ages hath preserved the memory of his wonderful Works by setting apart certain dayes Festival dayes and yearly Solemnities whereby all the People of God have been stirred up to a grateful remembrance of them and to the performance of such duties as the respective Solemn dayes and times required of them But Variè Diabolus aemulatus est veritatem affectavit illam aliquando defendendo concutere The Devil hath divers wayes envied the truth of God Sometimes he hath endeavoured to shake it by seeming to defend it saith Tertullian As in the business of Christian Festivals so on the other side under a pretence of Zeal for the truth of God he raised up Aerius the Heretick of old to deny the Solemn Feasts as Judaical and there have been of Aerius his Disciples and are at this day who oppose the dayes set apart for the memory of Christ's actions under the name of superstition Hence it is that the history and memory of Christ's birth death resurrection ascension and giving the Holy Ghost hath been obscured and their mysteries unknown and our duties required out of them wholly neglected and not performed So that they who have thus opposed the Christian Festivals as superstitious under a shew of greater piety and holiness they have done the Devil notable service as in special in regard of the present Festival The
ãâã ãâã the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is ãâã ãâã ãâã ãâã ãâã which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both ãâã ãâã ãâã ãâã ãâã This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict ãâã ãâã ãâã ãâã ãâã willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them ãâã ãâã ãâã ãâã ãâã I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is ãâã ãâã ãâã ãâã ãâã a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
evil one sinner destroyeth much good Observ 5. The great necessity of a strong Saviour and Redeemer Vide Notes in Rom. 7. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward ãâã ãâã ãâã ãâã ãâã a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing ãâã ãâã ãâã ãâã ãâã Christ himself who is not the blessing only but plural ãâã ãâã ãâã ãâã ãâã Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls ãâã ãâã ãâã ãâã ãâã justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls ãâã ãâã ãâã ãâã ãâã Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not ãâã ãâã ãâã ãâã ãâã Some blindness by casualty but ãâã ãâã ãâã ãâã ãâã The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã as also the Verb whereunto it answers in the Hebrew ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã it is not in vain called ãâã ãâã ãâã ãâã ãâã Sin that besets us on this side and that side They are all gone out of the way ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is
continuance of his reign from Adam to Moses If we resolve these into the Principles whereof they consist they are these 1. Adam was a transgressor or committed transgression 2. Some have sinned after the similitude of Adams transgression 3. Some have sinned and not after the similitude of Adams transgression c. 4. Death hath reigned even upon those who have not sinned after the similitude of Adams transgression 5. Death hath reigned from Adam to Moses even over them who have not sinned c. 6. From the note of diversity though sin were not imputed when there was no Law yet death reigned And every one of these hath an opposite Apodosis as we shall see in the handling every one of them There was anciently a twofold reading of this Verse 1. One without the Negative As death reigned even over those who sinned after the similitude c. 2. The other with the Negative as we now read the words death reigned who had not sinned after the similitude c. And truly the pious Ancients both Latin and Greek Fathers have followed both readings as well they might and we may without any contradiction The meaning of the Affirmative is this Death reigned over Adam and also over all those who sinned as Adam did and after his Example 2. The other reading with a Negative hath this sence that death reigned over those who either sinned not or not after Adams Example not so heinously as Adam sinned 1. What a Transgressor is I lately shewed 2. Let us enquire what Adam is Though we have often mentioned the first Man in the opening of this Text yet what is signified here by the name Adam which was not named till now we have not yet shewn we shall therefore 1. Consider the name Then 2. the thing signified by it 1. Adam then hath his name from ãâã ãâã ãâã ãâã ãâã i. e. the Earth and that from ãâã ãâã ãâã ãâã ãâã to be red or ruddy so that Adam is Man made of red earth As Tyberius by reason of his cruelty was called ãâã ãâã ãâã ãâã ãâã dust or earth mixt with blood the Apostle alludes to it 1 Cor. 15.47 The first man is of the earth earthy This name may be three wayes understood 1. As the proper name of our Common Parent 2. As the earthly Adam in us the common nature we have in us propagated from Adam Thus Adam gives his name to every one of us as a Father leaves his name to his Children according to which any one may be truly called Adam So the word ãâã ãâã ãâã ãâã ãâã Man ordinarily answers to the Hebrew ãâã ãâã ãâã ãâã ãâã it is that which we call ãâã ãâã ãâã ãâã ãâã the animalish or natural man the man of this world 3. This name is also given to the Son of God or the Son of man who is in heaven the second Adam the Lord from heaven heavenly When then we say that Adam was a Transgressor we understand that Common Parent who hath propagated as his name so his nature unto his posterity Now that Adam was a Transgressor so it is in the Syriack or committed transgression as it is plain by the story Gen. 3. it was shewn out of the first point in this Text verse 12. with the reason of it And therefore I shall not trouble you with any thing then delivered only I shall answer an objection which seems point black to thwart this Text. Object 1 Tim. 2.14 Adam was not deceived but the Woman being deceived was in the transgression it seems therefore that not Adam but Eve was the transgressor or committed the transgression I could here trouble you with a long dispute and divers opinions of men which I wave I answer therefore the Man and the Woman are sometime opposed as in that Scripture The Scripture puts Antithesis for Protimesis Misericordiam volo non sacrificium Thou shalt not be called Jacob but Israel Moses gave you not the bread from heaven but my father giveth the true bread from heaven so here Adam was not deceived but the woman Sometime they are taken as one person so Gen. 1.27 In the Image of God made he him Male and Female created he them when yet the Female was not made which ye read first made Gen. 2.18 Thus when Moses recapitulates the Generations of Adam Gen. 5.2 Male and Female Created he them and called their name Adam for they are both as one person and expresly called one flesh so that whether the one or the other be meant or spoken of the name is Adam Besides although the Woman sinned yet was Adam the chief cause of Generation and Propagation both of Mankind and Sin with it and therefore may the transgression be called Adams and Adam be said to be a transgressor Observat Hence then appears the truth of that Psal 143.2 it is the inference of the Holy Ghost Isai 43.26 27. Thy first Father sinned and was a transgressor Where observe the low condescent of our God to our judgement He submits himself to our opinion who can say that he hath merited any thing for himself or others who hath his own demerits and sins Thy first father hath sinned and transgressed and made thee a transgressor from the womb O no in thy sight no man living shall be justified See Notes in Rom. 7.9 Apodosis Christ the second Adam is Righteous He is called ãâã ãâã ãâã ãâã ãâã by way of eminency THE JVST ONE Acts 7.52 who have shewed before the coming of that Just One and 22.14 That thou shouldest know his will and see that Just One Yea the wife to Pilate who condemned him acknowledged as much Matth. 27.19 Have thou nothing to do with that Just Man yea he himself who condemned him acknowledged him such vers 24. I am innocent of the blood of this just person so did the Traytor I have betrayed the innocent blood Reason 1. He is essentially such 2. It was necessary he should be such For ye know that he was manifested to take away our sins and in him was no sin 1 Joh. 3.5 Repreh This may justy reprove too many of us who complain of the Old Adam and take no notice of the New who remember these words thy first father sinned but forget that Christ is our second Father yea the Everlasting Father and that he was manifested to take away our sins who complain of a body of sin dwelling in us the Old Adam but remember not that in the New Adam dwells the fulness of the God-head bodily Who pity the Old Man and his lusts Alas it is my nature to be angry to be pettish and froward I am by nature prone to envy to pride to covetousness to gluttony to drunkenness alas I cannot help it I am inclined to it by nature thou art so but what nature is it is it not thy sinful nature is it not thy corruption that is in thee by lusts Mean time thou takest no notice of the Divine
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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã c. admonishing every man and teaching every man in all wisdom ãâã ãâã ãâã ãâã ãâã that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are ãâã ãâã ãâã ãâã ãâã 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which signifieth to live not to revive howbeit the ancient reading was ãâã ãâã ãâã ãâã ãâã which signifieth revived as we turn it and Origen read the Text
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 ãâã ãâã ãâã ãâã ãâã immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 ãâã ãâã ãâã ãâã ãâã there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word ãâã ãâã ãâã ãâã ãâã signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
of it that 's affectus unionis that 's the fulfilling of the Law Rom. 13.10 that 's the end of the Law The end of the Law is Charity out of a pure heart and of a good conscience and of faith unfeigned 1 Tim. 1.5 When we obey out of fear we have but half our strength and therefore Homer saith Jupiter took away from Arminta half the strength beside fear hath torment 1 Joh. 4.18 we read of obedience of faith Rom. 1. and 16. but faith works not but by love We read also of an obedience of Charity Deut. 30.20 That thou mayest love the Lord thy God that thou mayest obey his voice and cleave unto him the like ye read 1 Pet. 1.24 Castificantes animas vestras sub obedientia charitatis When the Commandment is propounded unto us as good it stirs up Love in us and Love makes all easie Mandata non sunt gravia 1 Joh. 4.18 Reproves Us who quarrel or contend about the Law which yet neither of us observe the good Law and Commandment of our God if we did it would make us good in our selves good to men and one to another kind gentle c. good to all ãâã ãâã ãâã ãâã ãâã A good man is a common good he is a good man he is not such an one who only doth no hurt though would God we all arrived unto that degree of goodness but doth good like to the Law-giver Psal 119.68 Thou art good and doest good We may discern this better in others than in our selves Jobson in his Relation of the River Gamboa in Africk tells us that the people on both sides the River extreamly hate one another and that for difference in some niceties of their Religion but saith he I saw no difference at all in their lives who differed among themselves May it not be as truly spoken of our selves Observ 1. Observe how reasonable a service the service of our God is his Commandment is good Yes happily good for God the Law-giver Nay my goodness extends not to thee Psal 16.2 But Moses speaks expresly Deut. 10.23 Now Israel what doth the Lord require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandments of the Lord and his statutes which I command thee for thy good Consol Alas I know that but though the Commandment be good it makes not me good for since it came I am evil and worse than ever I was The light is good saith Solomon and is it ever the worse is it not rather the better for discovering the darkness the Law doth not make thee to be evil thou wert evil before but discovers thee to be so Thou consentest to the Law that it is good that 's a beginning of goodness it so begins to make thee good time was when thou thoughtest that the Commandment was evil time was when thou thoughtest it thine own enemy So Ahab said to Eliah hast thou found me O mine enemy and Michajah never prophesied good to him but evil The dictates of the Law were such to thee thou entertainedst them as evil as the words of an enemy and long time it was with thee e're thou couldest be perswaded to agree with thine adversary to think well of the Law that 's the adversary if now thou consent unto it if now thou canst think that the Commandment is good thank and bless thy God be sure he hath begun a good work in thee Phil. 1. yea such as he will take notice of in these times of calamity ãâã ãâã ãâã ãâã ãâã 1 King 14.13 When the new wine is found in the cluster one saith destroy it not cast it not away there is a blessing in it so will I do for my servants sake that I may not destroy them all Isai 65.8 But alas thou wilt say my sins the Law hath made powerful and to prevail against me and they multiply themselves and like degenerate friends such sometime they were to me they now prove my greatest enemies The Law commands me this and forbids me that I comply with it but have no power to obey it hence it is that my conscience accuseth me condemns me torments me and judgeth me to death and hell Yet despair not poor Soul The Lord leads down to hell and brings back again he looks with gracious eyes upon the willing the loving though as yet weak and impotent man Vnto him do I look who is of a poor and a contrite spirit and trembleth at my word Isai 66.1 Yea though thy Conscience judge thee to death yet is thy God more gracious more merciful to thee than thine own evil Conscience he reveils unto thee the Law of the spirit of life Rom. 8.2 which is Christ Jesus which will make thee free from the Law of sin and death Yea unto such a broken and wounded spirit the beloved Disciple pours in oyl of gladness 1 Joh. 3.20 if our heart condemn us God is greater than our heart and knoweth all things He knoweth thy good will there toward his good Commandment though thou be not yet able to perform though as yet the good that thou wouldest do thou doest not and the evil thou wouldest not that doest thou yet continue in that good will and he that hath begun this good work in thee will perfect the same He who hath wrought a Will will give power also that thou mayest not only be willing but be able also so that thou shalt overcome the evil with the good Exhort 2. To love the good Commandment It 's a most reasonable Exhortation that that which is good be loved Thou lovest that which thou thinkest good 't is the object of love Is it not more reasonable that thou shouldest love that which the only wise God and the LOVE it self propounds to thee for good When the Physitian forbids thee such or such meats though thou lovest them yet thou abstainest he knows better what is good for thee Charior est superis homo quam sibi Man is dearer to God than to himself Datum est paucis cognoscere quaenam sunt vera bona It is given to few to know what things are truly good Yet truly even a very fool may know negatively what are not the true good things Surely Riches are not the true good things though men call them so these have wings true good things are permanent The Merchant now must seek such as will swim out with him after a wrack Paul was in perils of waters yet these swam out with him in perils of robbers yet they robbed him not of these It is easie to know whether we do love the Law or no if so what we love we think on often Lord how I love thy Law all the day long is my study in it the righteous man exerciseth himself in Gods Law day and night what we love we practise we
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâe not these those things after which the Gentiles seek Is not ãâã ãâã ãâã ãâã ãâã the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâs too many at this day who presume upon their Faith and that their heart is right towards God anâ that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
departs from his own right only for peace-sake and withall he leaves us this Rule for our learning practice and imitation in our travel toward the Spiritual Land of Canaan to part with our own proper interest for peace sake for as Charity seeks not its own so neither doth Peace which is of equal extent with it A greater than Abraham the Prince of Peace himself for peace sake dispensed with his own Right and wrought a miracle to pay tribute lest he should give offence Matth. 17.27 And that which St. Paul saith 1 Cor. 6.7 seems reasonable only to such as he himself was a grown peaceable man an Ambassador of peace why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Love seeks not her own That difference between Paul and Barnabas was jurgium not lis in Charity not with breach of Charity and that not so great as our Translation makes it if well looked into like the division of the Sun-beams which immediately come together again and we hear no more of it Now if differences arise between a believer and an unbeliever a son of peace and an unpeaceable man it is lawful ãâã ãâã ãâã ãâã ãâã to make use of the Laws which are in force and use that so perverse unpeaceable and refractory spirits which will not be inclined to peace may be forced and bound to it Nor doth this misbeseem a Son of Peace for as his Father is the God of Love and Peace yet is he severe toward unpeaceable men Deut. 20.12 So may his Son be and that without any wrong at all for 't is no injury done to any man to be compelled to be good and just as much as may be by lawful power when of himself he hath no will no inclination to be so The Law was made for the lawless And as he may make use of the Laws so of the Magistrates though unbelievers for even such a Magistrate by Divine Ordination is the Minister of God for thy good Rom. 13. bono defensionis reparationis Thus whereas the Romans of old had enacted a Law That a Freeman of Rome should not be bound or scourged or imprisoned or put to death under a great penalty We find St. Paul making use of this Law against the Magistrates of Philippi and by that means he escaped imprisonment Act. 16.37 38 39. And the same Law he pleads for himself Act. 22. vers 25. and escapes the scourge and when he was in danger of death from the Jews he made good use of this Law by appealing to Caesar Act. 25.10 Nor is there any doubt but when unjust men who pretend Religion go about to muzzle the Oxe that treads out the corn and as much as lies in them to starve him out of his place when they cannot storm him out of it he may no doubt make use of the Laws Nor ought they to take it amiss herein to be accounted unbelievers because they believe not that Precept of the Apostle Render to every one their due c. Owe nothing to any man but to love one another c. But all this while fictis verbis contendimus come we now to enquire 2. Whether it be lawful for a Son of Peace to go to War yea or no It is disputable whether War in the general for a Christian man be lawful yea or no But for our better understanding of this distinguish between Wars Offensive and Defensive Offensive is either 1. for Religion or 2. Civil Causes 1. Offensive War for Religion is utterly unlawful and therefore our Lord sent forth his Disciples unarmed so much as with a staff Matth. 10.10 c. commanded Peter to put up his sword Matth. 26.52 though drawn and used in behalf of Christ himself for Christ's Kingdom is not of this world Joh. 18.36 Object But this perhaps was because as then the Church had no Power so Bellarmine answers in defence of bloodshed procured by his Faction and I wish it were his errour alone but Christ himself had power enough more than twelve Legions of Angels if he had thought fit to have asked his Father Matth. 26.53 He is a God saith Jerubbaal let him strive for himself He is a Spirit and needs not the help of flesh and blood 'T is proper to the Mahumetans not for Christians to propagate Religion with fire and sword But curse ye Meroz Judg. 5. If the Lord shall raise up Deborah and Barach If he shall raise up Christ to be our Captain If the life of Christians falsly so called become generally so debauch'd so Unchristian so Antichristian so Cainish so Cainaiticall why may it not then please God to raise up a Captain who may execute judgement upon such as he did when he sent Josuah to destroy the Canaanites But what mean time have we to do with types and figures the Lord hath made all old things to pass away and all things become new temporal things become spiritual new enemies new weapons Ephes 6. The Ceremonial Temple was shut when Christ was born as Augustus the Emperour shut the Temple of Janus which was wont to be opened in times of War the very year before John the Baptist was born the forerunner of the Prince of Peace as Orosius tells us that the Gospel of Peace might not be hindered but might run and be glorified As it is observed by the Naturalists that while the Halcyon builds her nest at Sea there is alwayes a calm So while Christ builds his Church his Nest where he may lay his young ones and gather them by his Gospel of Peace as an hen her chickens God then vouchsafes peace on earth But not only for Religion but for Civil Causes also Offensive Wars are unlawful He who sheds mans blood Gen. 9. and all they who take the sword shall perish with the sword Matth. 26.52 and Exod. 20. Thou shalt not kill is a Law yet yea explained to be now much more in force than heretofore when even anger is forbidden by our Saviour Matth. 5.22 and hatred it self is accounted by St. John Murder 1 Joh. 3.15 From whence come wars and fightings Jam. 4. And therefore not only outward murder but also hatred variance emulation wrath strife and envying they are reckoned among the works of the flesh Gal. 5. and they who do them shall not enter into the kingdom of heaven vers 21. But this may be understood without provocation but what if one be provoked I know no Reason but that still we persist in the Negative that Vindicative War is not lawful the Rule is general Avenge not your selves for vengeance is mine and I will repay saith the Lord Yet I deny not but that the Magistrate may yea ought to punish Malefactors and lawful it is for Christian men to serve him in execution of Justice provided alwayes that they serve Justice it self and aim at it not at any private and bloody revenge of their own But whether may a Christian
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. ãâã ãâã ãâã ãâã ãâã Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
vers 30. The practice of the Apostles exposing themselves so to daily to hourly perils in hope of the Resurrection 2. The proper Testimony taken from his own practice and that confirmed by his Oath Vers 31. 1. The Apostle and with him all Believers dye daily 2. The Apostle hath rejoycing in Christ Jesus our Lord. 3. The Apostle swears by that rejoycing which he had in Christ Jesus our Lord he dyed daily 1. The death which the Apostle professeth daily to dye may be understood Either 1. Of those outward perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel 2. Or it may be understood of the daily mortification of sin in hope of the Resurrection and Life Reason See Notes on Rom. 6.8 Observ 1. The true Christian life however easie in profession is most difficult in practice 2. The Apostle had rejoycing in Christ Jesus our Lord. Quaere 1. What is meant by rejoycing 2. How in Christ Jesus our Lord The word ãâã ãâã ãâã ãâã ãâã which we turn rejoycing may as well be turned glorying This rejoycing or glorying is in Christ Jesus our Lord the Author of that glorying and rejoycing Reason This glorying and rejoycing proceeds from the pattern of Christ's sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the cross c. Observ 1. Note here that all the afflictions both outward and inward which befal us in our way and course of mortification they are counterpoised and balanced by joy rejoycing and glory 2 Cor. 6.10 And therefore the Apostle propounds all his sufferings as the Object and Matter of Glory 2 Cor. 11.18 Observ 2. The true solid and durable rejoycing and glory is in Christ Jesus our Lord Luk. 2.10 I bring you tidings of great joy that shall be to all people Yea the joy over-passeth over-weigheth all the pressures My Brethren count it all joy when you fall into manifold temptations Jam. 1.2 Rejoyce in the Lord always and again I say rejoyce Insomuch as the sorrow is only expressed with a quasi as it were ãâã ãâã ãâã ãâã ãâã as sad or sorrowing but always rejoycing 2 Cor. 6.10 In thy presence is the fulness of joy Axiom 3. The Apostle sware by that rejoycing which he had in Christ Jesus our Lord that he dyed daily The words are diversly read and that in ancient Copies ãâã ãâã ãâã ãâã ãâã By your rejoycing or glorying And ãâã ãâã ãâã ãâã ãâã By our rejoycing ãâã ãâã ãâã ãâã ãâã is a particle that signifieth protesting or swearing though there be a difference between them yet ãâã ãâã ãâã ãâã ãâã signifieth both And therefore it 's rendred here as in some other English Translations I protest and in the Syriack I swear Reason 1. The matter is of great moment mortification of sin and that daily Reason 2. That he might perswade them to an imitation of himself in this duty of so great moment Doubt What need had the Apostle to swear this The Corinthians to whom he wrote and all the Churches whereof he had a care 2 Cor. 11. They all knew the perils and hazards whereunto he was exposed they all knew he went in danger of his life And if so he did and they knew it what need he swear it Was this Oath taken in judgement Beloved I fear we are dull in hearing and true understanding what the Apostle hath written We are 't is too evident outwardly minded Had St. Paul here understood a natural and bodily death The Objection I have made would stand firm for his outward perils were so well known that there was no need of an Oath to confirm them But that daily dying to sin that daily ceasing from his own Wisdom and Knowledge that he might be wise with the Wisdom of God that daily mortifying his earthly members fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry who knew this but the Lord and his own Spirit Who but the Lord and his own Spirit knew that inward sympathy with the Corinthians and with all the Churches whereof he speaks 2 Cor. 11.29 And therefore if I must glory saith he I will glory in my infirmities vers 30 31. The God and Father of our Lord Jesus Christ knoweth that I lye not c. Observ Hence it appears lawful to protest by heaven and earth as the Prophets have done by the holy Angels as the Apostle gives example 1 Tim. 5.21 Yea it is lawful to swear when the glory of God requires it or our Neighbour's Salvation So the Oath have the three comites juramenti as they are called Jer. For so we have warrant Deut. 6.13 and 10.20 And the Apostles Example 2 Cor. 1.23 Phil. 1.8 But our Lord saith swear not at all Matth. 5.34 He there forbids Oaths by the Creatures usual then among the Jews But it s evident by the following words that the Lord prohibits the frequent use of all Oaths in our ordinary discourse among men where there is no necessity of swearing And therefore the Lord adds Let your communication be yea yea and nay nay True Some will say But whatsoever is more than this is evil that 's a weak yea a false collection from our Lords words he saith not that it 's evil But it cometh of the evil one The Apostle protested or sware ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã by your rejoycing or our rejoycing which I have in Christ 1. If we read the former the Apostle rejoyceth either 1. In that proficiency Or 2. In the joy and glory which he hoped for in them 2. If we read the latter the Apostle protests or swears by that glory which he had of their conversion by him And indeed the Readings are both Ancient And there is much to be said for both And therefore the V. L. Syri Tremel Diodati the Spanish Translation follow the former Luther Castellio Vatablus Piscator and French Bible all our English Translations which I have seen follow the latter Except our last Translation which puts also the latter in the Margin Whence we may gather thus much That the people of God have common joys and sorrows one with other Thus the Apostle professeth that the Thessalonians joy was his 1 Thess 2.19 20. And the same Apostle tells the Corinthians that his joy is the joy of them all 2 Cor. 2.3 Thus also their sorrows are common As Instruments of Musick tuned to the same height mutually affect each other Luk. 1. St. Paul dyed daily and rejoyced daily He rejoyced and invites us to rejoyce always Phil. 4.4 There is no dolour no sorrow in this death nor ought our sorrows to exceed in regard of the natural death Hezekiah wept sore not that he feared to dye but he had not yet a son that the promise made to David might be continued unto them So great mourning was for Jephtaes daughter NOTES AND OBSERVATIONS UPON II CORINTHIANS V.
which we have so long so dearly loved to destroy that which we have so long been building up to crucifie the Old Man which hath so long lived in us to mortifie and kill those lusts which so long have been our dearly beloved life To let those old things pass away which we have loved as intirely as our own souls yea better than our own souls Durus est hic sermo this this is an hard saying indeed who can hear it who shall perswade us to it so that there is need of all motives that can be named yea and the powerful motions of Gods holy Spirit in special manner whereby we may be enabled to destroy crucifie and mortifie this old man and so cause him to perish and pass away Some motives I named for the enforcing of this duty before some others I shall now add The Apostle tells us that the old man is deceitful and so he is a deceitful old Man and that two wayes for whereas a man is miserable one of these two wayes either 1. By failing of a good which he hoped for which is ãâã ãâã ãâã ãâã ãâã or 2. By falling into a mischief which he feared not which is ãâã ãâã ãâã ãâã ãâã This deceitful old Man makes us miserable both wayes for 1. He puts us in hopes 2. He frustrates and makes void our hopes and makes us secure and fearless and then brings the evil which we feared not upon us Having therefore before used motives of the first kind and shewn that these old things promise indeed much good but cannot perform the good they promise having in them neither 1. Honestum inward or outward true beauty and comliness nor 2. Vtile true profit and advantage nor 3. Jucundum true and lasting delight and pleasure but all the contraries and so shewn that this is a lying and faithless old Man and makes those who trust him miserable the first way I shall now name a Motive or two for the second kind and shew that this old Man these old things however they seem to secure us from evil yet they work us a mischief which neither we feared nor they threatned but secured us of and so it will appear that this is a pernicious and mischievous old Man Our Saviour tells us that the thief comes not but to steal and to kill and to destroy and for the same ends comes this old Thief this old Man to us to steal to kill and to destroy for howsoever he promiseth us liberty life peace and immortality he payes us home with servitude and thraldom death trouble and vexation and eternal destruction 1. This old Man promiseth us liberty by his Vassals and Servants 2 Pet. 2.17 yet who greater slaves and vassals than they themselves are I shall give some instances of this old Mans deceit and of their misery who are deceived by him 1. What sort of men in the world seem to themselves more free and would seem to others than the debaucht dissolute drunkard and who is a greater slave than he While he promiseth himself and others liberty he himself is a servant of corruption And the Apostle proves it in the next words for of whom a man is overcome it is our phrase a drunken man is overcome with drink of the same is he brought into bondage And a cruel bondage this is They say drunkards take no harm it is a Proverb of the Old Serpents invention to bring men into bondage but an extreme false one it is for who hath wo who hath sorrow who hath contentions who hath babling who hath wounds without cause who hath redness of eyes they that tarry long at wine they that go to seek mixt wine Prov. 23.29 30. And see how secure he is in the midst of greatest danger vers 34. Thou shalt be as he that lieth down in the midst of the sea or as he that lieth on the top of a mast see what a patient servant he is and how contented with his service vers 35. They have stricken me and I was not sick they have beaten me and I felt it not See how diligent a servant he is in the next words when I shall awake I will seek it yet again How industrious they are they will loose no time They rise up early in the morning that they may follow strong drink and they are faithful and constant at their work they sit at it till the wine inflame them Isai 5.11 2. Such another vassal to his Lusts is the obscene filthy letcher to whom the old Man the old Pander promiseth all liberty and invites to all licentiousness and useth his vassals to Rhetorical Speech Come let us take our fill of Love until the morning let us solace our selves with loves with much fair speech she caused him to yield and with the flattering of her lips she forced him Prov. 7.18 21. He goes after her straight way as an Oxe to the slaughter and as a fool to the correction of the stocks vers 22. Such a vassal such a slave to this old Man was Joseph's Mistriss though a free woman whom he forceth basely to serve and flatter her own servant to leave no means untryed how she may win upon his favour though she was in her condition free yet by this old Mans deceit enslaved and made a servant to corruption As on the contrary Joseph was a Servant yet a most free Man in that he yielded not to the inticings of the old Man ãâã ãâã ãâã ãâã ãâã saith Chrysostome in 1 Cor. 7.23 A servant may not be a servant who serves not this old Man and the freest man in the world may be a servant who is this old mans vassal Let Servants and Free Men hear this saith the same Father ãâã ãâã ãâã ãâã ãâã whether of these was the servant he that was ruled over who ruled himself or she that ruled and was over-ruled by her own lusts she that flattered or he who despised her flatteries But these are chargeable old things costly lusts The covetous wretch will not be a retainer to the old Man upon so uneasie terms he will be his drudge at an easier rate the old Man deceives him another way bids him fill his purse his warehouse his barns first and then he will be able to retain these old things and defray them with easie charge when he shall say Soul thou hast much goods laid up for many years take thine ease shut up thy shop give over thy trade eat drink and be merry Foolish Projector he promiseth himself fruition of those old things many years hence and considers not that this night his vapour may vanish away his life may be taken away from him Thou fool this night they shall take away thy soul The like may be said of the proud ambitious envious revengefull impatient man and indeed every vicious man who retains these old things it may be generally spoken of all and every one of them that they are deceived serving
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds ãâã ãâã ãâã ãâã ãâã First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are ãâã ãâã ãâã ãâã ãâã after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords ãâã ãâã ãâã ãâã ãâã have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies ãâã ãâã ãâã ãâã ãâã opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
measures or Ages Childhood Youth or old Age as hath been shewn which of these three would our Apostle have to be formed in the Galatians certainly not the childhood or infancy of Christ that 's implyed to be formed in them when he calls them Little Children No no it was the perfect growth and age of Christ as much as can be attained unto in this life that the Apostle longed for and travelled in birth till Christ was so formed in them But because ab extremo ad extremum non pervenitur nisi per medium and of necessity we must be young before we be old howsoever our Apostle here primarily intend the man-age or perfect age of Christ to be formed in the Galatians yet must the young mans age preceding that old age here also be necessarily implyed and understood We must know therefore wherein principally both these consist what it is for Christ to be formed in the Galatians according to Youth or Old Age. 1. According to the Youth or young age Christ is formed in believers when these Children of light receive a greater measure of light from the Father of Lights and these weaklings receive a greater measure of strength from the Father Almighty than they had before in their Childhood and these two light and strength ye have sometime separate and apart in Scripture and sometime joyntly set down 1. Separate and apart so in Isa 2. which all men understand of Christ's Kingdom vers 5. Christ is called the light of the Lord and Isa 9. our first lesson on his birth day the great light which place the Evangelist quotes to that purpose Matth. 4.13 and interprets it of Christ That it might be fulfilled saith he which was spoken by Isaias the Prophet the people which sate in darkness saw a great light The Law was a light Prov. 6.23 unto children brought up under it Gal. 4. but Christ a great light unto those that are past a child To them which sate in the region and shadow of death light is sprung up Light was sown before for the Righteous Psal 97. but now it was sprung up 2. They receive a greater measure of strength for those who were before but babes in Christ and weaklings with Christ as St. Paul speaks in these Christ liveth by the power of God 2 Cor. 13. beside many such like testimonies to be understood of Christ in this Age Psal 71 17-89 But the most pregnant that I know and fittest for this purpose is Psal 110. which our Saviour expounds of himself Matth. 22.44 There the Psalmist calls the time of Christ's youth the day of his power the words are remarkable and well turned by our Translators vers 3. Thy people shall be willing in the day of thy power thou hast the dew of thy youth 2. Because light and strength are Vertues issuing out of him at once into those in whom he is formed ye have them both also joyntly set down Thou art the God of my strength O send out thy light Psal 43.2 and the Lord is a sun and a shield Psal 84.11 the horn or strength of David and the lamp or light of Gods anointed Psal 132.17 which old Zachary understood of Christ Luk. 1.69 The Apostle makes all plain 1 Cor. 1.24 Jesus Christ saith he is the power of God and the wisdom of God This light and strength are sometimes contracted and artificially woven into one phrase so in Psal 19. which St. Paul quotes for the preaching of Christ Rom. 10. Christ is called the Sun which is likened to a Giant or strong man to run his course and he appears to John as the Sun shining in his strength Apoc. 1.16 St. Paul coucheth both as closely Rom. 13.12 Put on saith he the armour of light what 's that lest we should mistake him he tells us what he means vers 14. Put on saith he the Lord Jesus Christ Having brought this light and strength or the strength of this light into so narrow a room and as it were contracted the beams of the Sun of Righteousness unto a Cone ye may look for some effects of both in us This light therefore reproves and guides believers 1. It reproves them for whatsoever is reproved is reproved by the light wherefore Vbi clarum manè fenestras intrat when the light enters the sluggards windows it rouzeth him and saith Awake thou that sleepest and arise from the dead and Christ shall give thee light And it reproves them of a twofold darkness 1. of Errour 1 Pet. 2.25 2. of Ignorance and that 1. meerly privative as that of the two Disciples Luk. 24. 2. wayward and untoward as that of the Athenians Act. 17.27 2. It guides believers also into the wayes of life for this was that light which led the Israelites according to the flesh thorough the wilderness into the Land of Promise and the very same which God thereby typically promised should lead his Israel according to the Spirit through the wilderness of this world into the heavenly Canaan And in express terms He that hath mercy on them shall lead them and by the springs of water the water of life shall he guide them Isa 49.10 for the performance of the promise saith old Zachary and thorough the same tender mercies of our God Christ the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death and to guide our feet into the wayes of peace Luk. 1.78 79. The power and strength of Christ in believers is seen both in the deliverance of them from enemies and enabling them to do the will of God as Nehemiah furnished his workmen both with swords to fight and with tools to build The power of Christ in the deliverance of them from enemies is exercised about the enemies of believers and about believers themselves The enemies of believers are Sin Condemnation Hell Death Satan set down in Scripture as Military Forces are in History sometimes their Captains sometimes his Army named and sometimes both all these the power of Christ the Captain of our Salvation overcomes binds disarms spoils and kills in us thus he breaks in us the Serpents head Gen. 3. Thus he treads Satan under the Saints feet Rom. 16. Thus the stronger man enters the strong mans house binds him and takes away his armour from him wherein he trusted Luk. 11.22 Thus he spoils principalities and powers and triumphs over them all Col. 2.15 Thus he becomes the death of death it self and all this is the power of Christs death in us for he triumphs over all his enemies in his Cross Col. 2.15 For whereas the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him who had the power of death that is the Devil This Divine Power is exercised about believers themselves loosing these children from the bands of Satan in whose hearts he had bound up foolishness
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls ãâã ãâã ãâã ãâã ãâã evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called ãâã ãâã ãâã ãâã ãâã lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is ãâã ãâã ãâã ãâã ãâã seduction or leading out of the way and from the end at which we aim which answers to the Hebrew ãâã ãâã ãâã ãâã ãâã to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called ãâã ãâã ãâã ãâã ãâã 2. The latter ãâã ãâã ãâã ãâã ãâã And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them ãâã ãâã ãâã ãâã ãâã the strength of errour
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally ãâã ãâã ãâã ãâã ãâã saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
Graces live and grow in us Does there not rather grow up instead of these anger wrath malice hatred envy pride covetousness ambition and such like briars and thorns and ill weeds which are not of our heavenly fathers planting Nay may it not be feared it may be said of some here which the Lord saith to his Prophet Ezechiel This people cometh and sits before thee as my people and they hear thy words the words of Christ patience but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness Ezech. 33.31 'T is in their Shop in their Counting house in their Ware-house or perhaps at Sea Or may not that be feared which befel our Saviour while he was discoursing of his passion and who should betray him his Auditors reasoned among themselves who should be the greatest O Beloved are these the fruits of Christ's sufferings Is this the travel of his soul Is this to be dead to be crucified with Christ Is this to take up the cross daily and to follow him Nay is it not rather to tread under foot the Son of God Is it not rather to crucifie the Son of God afresh and put him to an open shame for the earth that drinks in the rain and brings forth such thorns and briars as these are is rejected and nigh unto a curse whose end is to be burned But Beloved we are perswaded better things of you and such as accompany salvation though we thus speak I hope we rather in humility obedience and self-denyal take up our cross daily and follow Christ our Lord down this lowest step of his humiliation Which that we may the better do let us count it all joy when we fall into manifold temptations as knowing that the tryal of our faith worketh patience and if patience have her perfect work we shall be perfect and entire wanting nothing For this end let us hearken to the word of Christ's patience that Word of Power which wind and sea obey which breaks all waves and billows of temptation Scriptum est silenced the Devil himself That word of the kingdom according to which if we suffer with him we shall reign with him 1 Cor. 1.24 Let us build upon this Word as upon a Rock and neither winds of lying spirits or false doctrines nor flouds of temptation shall ever be able to move us Let us bind our sacrifice our daily sacrifice with cords of holy purposes and strong settled resolutions unto the horns of the Altar unto the strength of Christ's Patience And let us now my Brethren take the Prophets and Apostles and all the holy men of God for an example of suffering affliction and patience and let us be followers of them who through faith and patience obtained the promises Ye have heard not only of the faith but also of the patience of faithful Abraham that after he had patiently endured he obtained the promises Ye have heard of the patience of Moses that he esteemed the reproach of Christ greater riches than the treasures of Egypt Ye have heard of the patience of Job and seen the end or reward of the Lord. Ye have heard of the patience of Peter that he was a witness of the suffering of Christ and of the glory to be reveiled Ye have heard of the patience of St. Paul that he undervalued all things for the knowledge of Christ crucified for which he had suffered the loss of all things that he might know the fellowship of Christ's suffering and be made conformable unto his death Ye have heard of the patience of other Saints of God for the same afflictions saith St. Peter are accomplished in all our brethren that are in the world for they have all passed through the narrow way they have all entred into life through this strait gate they have all endured this fiery tryal they have all suffered these pangs of death they have all born the Cross and been crucified with Christ We have now heard of the humility obedience and patience of Jesus Christ who humbled himself and became obedient unto the death even the death of the cross We account them happy that have suffered saith St. James so 't is in the Greek the Latin and old English unhappy we if we do not suffer with them Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the cross despised the shame and is set down at the right-hand of God Heb. 12.1 and 2. For consider him who endured such contradiction of sinners against himself lest ye be weary and faint in your mind In all our afflictions he is afflicted and in that he hath suffered being tempted he is able to succour us also that are tempted And let us pray as those have done who have been crucified with him Lord remember us now thou art come into thy Kingdom O Lord we beseech thee deliver our souls By the mystery of thy holy Incarnation by thy holy Nativity and Circumcision by thy Baptism Fasting and Temptation by thine Agony and Bloody sweat by thy Cross and Passion by thy precious Death and Burial good Lord deliver us Now the Lord direct your hearts into the Love of God and the patience of Jesus Christ and the God of patience and all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever Amen NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 8 9. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you THe words present us with the end of our meeting The humbling of our selves to seek God for the blessing of peace upon the Treaty to be had between the King and Parliament The God of peace shall be with you As also they discover unto us the only expedient the means only available to invite the God of peace to be present umpire all differences and vouchsafe his blessing of peace unto the Treaty Whatsover things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things Those things which ye have both learned and heard and
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth ãâã ãâã ãâã ãâã ãâã from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 ãâã ãâã ãâã ãâã ãâã for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism ãâã ãâã ãâã ãâã ãâã one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered ãâã ãâã ãâã ãâã ãâã I renounce Satan and to a further question of his Faith he answered ãâã ãâã ãâã ãâã ãâã I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 ãâã ãâã ãâã ãâã ãâã In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us ãâã ãâã ãâã ãâã ãâã wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. ãâã ãâã ãâã ãâã ãâã Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self ãâã ãâã ãâã ãâã ãâã which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the ãâã ãâã ãâã ãâã ãâã and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the ãâã ãâã ãâã ãâã ãâã the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called ãâã ãâã ãâã ãâã ãâã a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from ãâã ãâã ãâã ãâã ãâã which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit ãâã ãâã ãâã ãâã ãâã 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
15.14 I say unto you my Friends fear not them who can kill the body c. Luke 12.14 Thus here he speaks of those who are his Disciples and Friends She shall be saved by Child-bearing Observ 1. The married woman may be saved as well as the Virgin the fruitful and child bearing woman as well as the barren this may give a check to that boasting of natural Virginity It is true the Apostle saith 1 Cor. 7. That he could wish it were so with all as with him but he adds by reason of the present necessity And if Virginity had been simply the better state the Lord had not said It is not good for man to be alone for if so how had mankind been encreased and propagated in the world Observ 2. Child-bearing and procreation of children and education of them is Gods ordinance for the continuance of mankind and the seminary and enlargement of his Church and Kingdom 1 Tim. 5.14 And therefore the want of this due education hath been a cause of the diminution of mankind Vide Notes in Exod. 20. Honour thy Father The Bear takes more pains in forming and fashioning of her Whelps than many Parents take for the education of their children Observ 3. In the greatest extremity of women and when it goeth hardest with them when they bring forth Ichabods and Bennonies Sons of Sorrow and Affliction or when they miscarry when it is worst with them in nature it may be best with them in regard of Grace they may be eternally saved Mysticé By a Spiritual Child-bearing both men and women may yea must be saved Gal. 4.19 ãâã ãâã ãâã ãâã ãâã My little children of whom I travel in birth again till Christ be formed in you Axiom 3. Though the woman were first in the Transgression yet she shall be saved Adam was not deceived but the woman being deceived was in the Transgression nevertheless she shall be saved in Child-bearing Observ 1. Note here the Christian Prudence and discretion in the Ministers of God as they cast down through disparagement so they raise up with consolation as they beat down pride with one hand so they raise up confidence with the other though the woman must be no publick teacher of her Husband in the Church yet she may learn at home the way of Salvation Non Librorum tractatione sed Liberorum educatione Observ 2. Parents by their fall and rebellion shall hinder the Salvation of none who repent and believe aright to the end Observ 3. The Blessing through Christ far transcends the Curse by Adam Rom. 5. Observ 4. To have been an occasion and author of sin and disobedience unto others is no absolute barr or hinderance to the Salvation of true Penitents and Converts so good Gracious and merciful is our God even unto Rebels against himself even unto the Authors and Ringleaders of Rebellion that if they repent if they return to their Obedience he most Graciously receives them 2. The condition ãâã ãâã ãâã ãâã ãâã If they continue in Faith Love Holiness with Sobriety 1. This condition puts us in the way of Salvation 2. It requires our continuance and perseverance in that way of Salvation Observ 1. There is but one way to obtain Salvation both for man and woman Male and Female Observ 2. This is General and common unto all that the people of God be Believers such as love God and their neighbour holy sober all this is necessarily supposed for here the Apostle requires the continuance in these In this way of Salvation we have divers steps 1. Faith 2. Faith that works by Love 3. Holiness 4. Sobriety So that there are so many Divine Truths 1. They who would be saved must continue in Faith 2. They must continue in Love 3. They must continue in Holiness 4. They must continue in Sobriety 1. They who would be saved must continue in Faith What Faith is this 1. In the Father Hebr. 11.6 2. In the Son Mark 16.6 He that believeth shall be saved Believe in the Lord Jesus Christ Acts 16.31 Rom. 11.20 Observ This is the saving Faith 2. They must continue in Love What Love Love to God and men This is that Love by which Faith worketh Gal. 6.5 6. 1 Thess 1.3 4. The work of Faith and labour of Love which is the end of the whole Law 1 1 Tim. 1.3 4. Observ As there is a saving Faith so is there a saving Love Heb 6.9 10. Things which accompany Salvation for God is not unrighteous to forget your works and labour of Love c. 3. They who would be saved must continue in Holiness Rom. 6.22 Ye have your fruit unto Holiness and the end is everlasting life The end or reward of Holiness is the everlasting life and Salvation Observ As there is a saving Faith and a saving Love so is there also a saving Holiness Hebr. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. 2 Pet. 3.11 12. What manner of persons ought we to be in all manner of holy Conversation and Godliness looking for and hastening unto the coming of the day of God 4. They who would be saved must continue in Sobriety Sobriety is reasonableness and moderation in the use of all natural things with modesty and humility Rom. 12.3 Man ought to think soberly of himself Observ As there is a saving Faith Love and Holiness so is there also a saving Sobriety 1 Pet. 1.13 Gird up the loins of your mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ and Verse 5.8 Be sober be vigilant Observ 1. By all this it appears that no men nor women are saved by Faith only The Text evidently proves this She shall be saved if they continue in the Faith and Love and Holiness with Sobriety 2 Pet. 1. The most precious Faith must have Virtue c. added to it Observ 2. It is not enough to Salvation to believe that Christ hath loved us and given himself for us No nor that he was and is the Holy one and the just no nor that he was temperate and sober surely Christs Love of us without our love of God and Christ and our Neighbour will not save us He that loves not the Lord Jesus Christ let him be an Anathema Maranátha Christs Holiness will not save us if we be unholy and profane For without Holiness no man shall see God Christs Temperance Sobriety Continency Modesty c. will not save us if we be loose debaucht Drunkards Letchers Christ was not only a Sacrifice for Sin but also an example of godly life we have no benefit of his Sacrifice unless we be Followers of his Life we are not said to be saved by Christs death but by his Life Rom. 5.10 Repreh Those who save all this labour by a false Faith an imaginary Faith a Faith without Love without Holiness without Sobriety Christ they say hath
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is ãâã ãâã ãâã ãâã ãâã i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had ãâã ãâã ãâã ãâã ãâã My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâsâre of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so ãâã ãâã ãâã ãâã ãâã hath his name from ãâã ãâã ãâã ãâã ãâã and are not we the men by corrupt nature ãâã ãâã ãâã ãâã ãâã are not we born of the Serpents Seed even of Nahash but we are ãâã ãâã ãâã ãâã ãâã such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are ãâã ãâã ãâã ãâã ãâã Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men ãâã ãâã ãâã ãâã ãâã it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sât in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
terrifie the ignorant consider whose word it is the Lord speaks to them that tremble at his word Isai 66.2 When we call him Lord and Master and obey him not we do as it were put a crown upon his head and a reed in his hand bow the knee to him yet crucifie him Christ is ãâã ãâã ãâã ãâã ãâã which signifieth the foundation Christ is ãâã ãâã ãâã ãâã ãâã the Corner Stone The binding cord in Musick which reconcileth all jarring differences and makes the sweetest harmony See Paris Solatium The Lion and the Calf pacis obtinet medium Christ beareth all things with the word of his power The word ãâã ãâã ãâã ãâã ãâã here used is diversly rendered sometime by Portans so the Doway Translations turn it carrying all things sometimes by ferens so Castellio bearing all things sometimes by gubernans or moderans so Erasmus governing all things and our old English Translation ruling all things This diversity of Translations ariseth from the diverse significations of the Original ãâã ãâã ãâã ãâã ãâã here used in Munsters Hebrew Copy which by the LXX is diversly rendered Those words which are fittest for our use in this place are either bearing or as we have it in our last Translation upholding or else governing so that the full extent of the word is according to the two Principal Acts of Divine Providence 1. The one Conservation signified by bearing sustaining supporting upholding 2. The other Gubernation or governing signified by moderation or ruling so that hence flow these two points of Doctrine 1. Christ beareth and upholdeth all things with the word of his power 2. Christ governeth all things by the word of his power ãâã ãâã ãâã ãâã ãâã all things is of as large extent as can be comprehending all things especially Man Ezek. 43.26 by his word all things consist Job 26.7 he hangs the earth upon nothing Act. 17.28 In ipso vivimus movemur Coloss 1.16 This first point contains Two truths 1. That he upholdeth all things 2. That he upholdeth all things by the word of his power Reason None can be conserved without God but in him and his nature abundantly for eadem est causa creationis conservationis seeing therefore by him God hath made the worlds if we enquire into the impulsive cause of its Conservation it 's no other than his LOVE 1 Cor. 13. Now as God is LOVE 1 Job 4 8-16 So his Son is LOVE and therefore understood by David He is the Son of his Love or his Son which is the Love it self so we understand Coloss 1. Doubt Whether he bears all things with difficulty and labour Answ He bears his own Creature without pain Isa 40.15 The Nations are as a drop of a bucket Behold he takes up the Isles as a very small thing so that his own work burdens him not but our work our sin Amos 2.13 that makes him sweat drops of blood Omnipotens non laborat 1. Observe then what common interest Jesus Christ hath in the name ãâã ãâã ãâã ãâã ãâã together with God the Father for that name of God which is the true Lord properly signifieth a Foundation because the fabrick of the whole world rests on God and Christ as an house on the base or foundation of it whence our Saviour asserts and proves against the Jews his own Deity and Soveraignty over all Psal 110.1 which he cites Matth. 22.44 the Lord ãâã ãâã ãâã ãâã ãâã It was the Lords testimony of Christ but of this more in the second part 2. Observe Christ is the prop the foundation the Atlas of the whole world what the Chymists uderstand by their mysterium magnum which is nothing else but Christs supporting and upholding the Universe 3. Observe to whom we owe our support our subsistence to him in whom we live and move and have our being Not only all living things die if he recall that universal spirit of the world which he hath put into them Psal 104.29 30. thou takest away their breath and they die but all other inanimate things would fall and return into their own nothing if he should withdraw his supporting hand from them He spake the word and they were made he commanded and they stood fast Psal 33.9 so for thy sake they are and were created Apoc. 4.11 See his Glory from Psal 104.30.31 Rev. 4.11 Vpholding and Conservation is a perpetuating of the first Creation O what thanks then do we owe unto the great upholder and supporter of all the Creatures for the supporting and upholding of our being but in special manner for sustaining and upholding believers supporting them and keeping them from falling To this purpose our Apostle speaks Hebr. 2.16 which some understand of our Saviours incarnation taking flesh upon him see Cameron on Hebr. 2.16 ãâã ãâã ãâã ãâã ãâã So that that which befell the Devil and his Angels by their irreparable fall would have befall'n us and would yet befall us and all other Creatures in their subsistence if Christ should take away his hand or leave us to our selves of this some symptoms were seen in the death of Christ 4. Observe the great strength and power of Christ how darest thou then proud earth and ashes provoke him in whom thou livest and movest and hast thy being Act. 17.26 27. Doest thou not consider that thy God upholdeth thee and bears thee even then when thou most sinnest against him how otherwise could'st thou go so lightly away with thy sins but that he with long patience bears them in thee Daniel sharply reproves Belshazzar for this Dan. 5.23 Thou hast lifted up thy self against the Lord of heaven and the God in whose hand thy breath is and whose are all thy wayes thou hast not glorified do not all proud men do so do they not set their power against heaven Psal 73.9 Low Dutch what they speak that must be spoken from heaven and what they say that must prevail upon earth every one would so God it that he would have his will done in earth and in heaven 'T is true the Lord bears all things by the word of his power and therefore he will bear thy weakness and infirmity and hath long winked at thee in the time of thy ignorance but will he bear thy wilfull rebellion will he bear thy insupportable pride will he bear thine intolerable covetousness implacable wrath will he bear thine insufferable envy these and the like sins were too heavy for Paradise it could not bear them these sunk the Angels these sunk our first Parents though God in mercy laid hold of the Seed of Abraham but Cain sunk under them to the pit of despair the Lord would not bear his iniquity his pride his envy his wrath his covetousness but threw them upon him and let him feel the burden of them and then wretch that he was he groaned under his burden Gen. 4.13 which he carried away lightly before Mine iniquity saith he is greater than I am able to bear The
all things with the word of his power Whence observe what a God we Christians worship one who uses his Almighty Power for the upholding conservation and preservation of his creatures The wise man describes this nature of God Wisd 11.21 23. Thou wilt shew thy great strength at all times when thou wilt who may withstand the power of thine arm For the whole world before thee is a little grain of the balance yea as a drop of the morning Dew that falls down upon the earth for thou hast mercy upon all for thou canst do all things Here from the ability and strength and power of our God the wise man demonstrates the mercy of God Thou hast mercy upon all but thou art omnipotent and canst do all things as our Apostle here hath a powerful word he is strong he is omnipotent and by that power he bears all things So we pray unto him God whose Almighty power is seen in shewing mercy and pity The Psalmist uses promiscuously the power and the mercy of God Psalm 59.16 17. I will sing of thy power yea I will sing aloud of thy mercy Vnto thee O my strength will I sing for God is my defence the God of my mercy His power and strength is seen in his works of mercy supporting upholding and preserving his creatures Observ 2. Here the patience and long-suffering of Christ omnipotent yet omni-patient He is able to do all things yet bears and suffers all things A notable example of this ye have Matth. 12.14 which place is wont otherwise to be understood than indeed it ought Qui respicit ad pauca de facili pronuntiat they look only at those words A bruised reed he will not break c. Whence they understand that God is Gracious and merciful unto a contrite and a broken spirit which howsoever it be true and many other Scriptures prove yet it is not a true exposition of that place For there by the bruised reed and smoaking flax are not to be understood the contrite or broken spirits of humble men but the weakness and impotency of Christs adversaries with whom yet he dealt so mercifully that though they were as weak as a bruised reed yet he would break them no more though they were like the wick or snuff of a Lamp half out yet he would no further quench them and therefore Esay 43.17 where the Prophet describes the final destruction of Christs incorrigible enemies The chariot and the horse saith he shall lie down together they shall not rise they are extinct they are quenched as tow See then the patience of our most powerful Saviour when the Pharisees held a Counsel against him how they might destroy him he withdrew himself from thence even that he might spare his persecutors as it is reported of Aristotle that when the Athenians sought to kill him he left Athens lest he might give the Athenians occasion of committing another wickedness after they had put Socrates to death And therefore he contends not nor lifts up his voice in the streets he breaks not his adversaries though broken to his hand weak like a broken reed he quenches not his fiery anger though half extinct already and like a smoaky snuff So great is the patience and long-suffering of him who hath power to do all things Observ 3. What great difference there is between the Soveraign power in the hand of Christ and in the hand of wicked men By how much God is the greater and hath greater strength by so much he is the more merciful in supporting and bearing his creatures So Abraham reasons Gen. 18. Shall not the Judge of all the world do right There Abraham argues according to Gods nature the more power he has the more he uses it for the preservation of his creatures but among men 't is quite contrary and we might as undeniably question had a man such universal power and jurisdiction shall not the Judge of all the world do wrong truly Beloved the examples of most men who have had power in their hands evidences this truth The Prophet Micah 2.1 speaks of such Wo unto them that devise iniquity and work evil upon their beds when the morning is light they practise it why because it is in the power of their hands They do it therefore they will therefore the Philosopher advises us to take heed of those who have power in their hands and his reason is men saith he are unjust when they are able to be so Thus many complain of the injustice oppression and tyranny of those who have power in their hand till they get power and then they commonly use it to the oppression of others a man may observe this perverseness even in the most petty power and authority among men for how commonly do men use it but to the suppressing of their enemies and raising and favouring of their Friends But I shall speak to this more properly in the handling of these words as they are translated He governs and rules all things by his powerful word This is a ground of reproof of those ãâã ãâã ãâã ãâã ãâã men of blood whose power is seen in acting cruelty How contrary are those unto him whom they yet call their Lord and Saviour He is Maximus and Potentissimus and yet Optimus these men they are minimi and impotentes and yet pessimi Prov. 4.16 They sleep not unless they have done mischief and their sleep is taken away unless they cause some to fall He that keepeth Israel neither slumbers nor sleeps the Lord himself is our keeper he upholds all such as fall and lifteth up all those that be down Psalm 121.4.5 This is a ground of singular consolation unto broken Spirits who labour under the burden of infirmities weaknesses sins Abraham the Father of the faithful in his weaknesses rested on this prop or foundation Gen. 15.2 where he calls God ãâã ãâã ãâã ãâã ãâã i. e. My stays my Pillars who as a Basis or Foundation sustained Abraham in all his infirmities and David Psalm 97.5 calls him ãâã ãâã ãâã ãâã ãâã the prop or foundation of the whole earth such as supports the weakness of his creatures the frailties of the weak soul Numb 14.17 when the Lord was now so far provoked by his people that he threatned to smite them with the Pestilence and disinherit them Moses interposed and made suit for them and alledged that this would be much to Gods dishonour that he should kill his people for what would the Nations say Verse 16. Because the Lord was not able to bring this people into the land which he swore unto them therefore he hath slain them in the wilderness And now I beseech thee le the power of the Lord ãâã ãâã ãâã ãâã ãâã be magnified how was that according as thou hast spoken The Lord is long suffering c. Mark Beloved The power of the Lord is magnified by long-suffering and patience The Minister may have notable use of this in all his
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly ââft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid ãâã ãâã ãâã ãâã ãâã to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâmbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 ãâã ãâã ãâã ãâã ãâã Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit ãâã ãâã ãâã ãâã ãâã The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri ãâã ãâã ãâã ãâã ãâã contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all ãâã ãâã ãâã ãâã ãâã We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice ãâã ãâã ãâã ãâã ãâã But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. ãâã ãâã ãâã ãâã ãâã Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name ãâã ãâã ãâã ãâã ãâã because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name ãâã ãâã ãâã ãâã ãâã and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by ãâã ãâã ãâã ãâã ãâã which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by ãâã ãâã ãâã ãâã ãâã which signifieth greatness in every kind The Hebrew Copy set out by Munster hath ãâã ãâã ãâã ãâã ãâã great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by ãâã ãâã ãâã ãâã ãâã Thereby we are to understand as much as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã existing or being not being made as if it were ãâã ãâã ãâã ãâã ãâã as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 ãâã ãâã ãâã ãâã ãâã And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made ãâã ãâã ãâã ãâã ãâã an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is ãâã ãâã ãâã ãâã ãâã Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called ãâã ãâã ãâã ãâã ãâã the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
against the great King yet who fears his wrath who stands in aw of his Scepter Would we dare thus to transgress were we perswaded indeed that he had a Scepter We put a Reed in his hand as the Soldiers did Matth. 27. O Beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shews himself to be a King yea a King deeply provoked and since we will not submit unto his golden Scepter his Scepter of Grace and Clemency which he hath long extended and held out to us we shall feel the weight of his Iron Scepter his Rod of Iron whereby he rules the nations and will break in pieces Heathenish men one upon another Revel 5. Yea the Kings of the earth themselves shall hide themselves from the fury of the Lamb laesâ patientiâ fit furor his golden Scepter of patience being despised proves an Iron Rod of severity and wrath Consol Unto the Subjects of Christs Kingdom who stand before his Throne who submit themselves unto his Scepter who are the Sheep of his Fold what if the ravening wolves would rend the flock What may we think better of all these who persecute the flock of Christ The Lord is my Shepherd I shall lack nothing Virga tua baculus tuus ipsa me consolata sunt What if the black mouth'd Dogs bark It is their nature Dogs will bark Vide Notes before on Hebr. 1. ãâã ãâã ãâã ãâã ãâã Remember what contradictions of sinners the King Christ hath suffered against himself Fear not little flock it is your Heavenly Fathers pleasure to give you the Kingdom What Subjects faithful to their Prince may not promise themselves protection from him Exhort To submit unto the Scepter of Jesus Christ to be corrected and directed by him his Scepter is a Scepter of Rectitude Let us conform our lives obediently unto his Scepter one principal rule of equity is that which this King gives Whatsoever ye would that men should do to you do ye to them for this is the Law and the Prophets which the great King commands also under the Gospel Matth. 7.12 A most excellent Law of equity whereby to try whether we be obedient unto his Law or no it concerns every man to look into himself otherwise he violates the Law Prophets and Gospel and is not subject unto Christ's Scepter of equity Try then thy self when thou art about to do injury to thy neighbour would I be robbed and spoiled of what I have Surely no and shall I then steal and rob another God forbid Would I be slandered reproached reviled c Doubtless no man could wish so to be though the true Christian man can bear all these things If I would not be so dealt withal my self why should I so deal with another And so of all the rest If black mouthed men had but so much equity as to reflect upon themselves and thus make themselves the judges of their own actions no injury would be done unto our neighbour but we should all be subject unto the right Scepter of Jesus Christ and the great King would be pleased with his Subjects Oh let us humble our selves before him We have used outward Humiliations prayed and fasted made Vows and Coâenants yet the sin remains yet the anger of the Lord is not turned away but his hand is stretched out still It is much to be feared we have not asked in faith we have not been inwardly submitted and humbled before our Lord and King we have been Vashti not Esther what 's that we have been double minded that 's Vashti A double minded man is inconstant in all his ways he that wavers is like a wave of the Sea driven with the wind and tossed and let not such an one think that he shall receive any thing of the Lord Jam. 1. Oh let that Vashti be deposed that double minded and let Esther make her address unto the Throne of Grace Esther What is she the hidden Church the invisible Church the hidden man of the heart Esther was poor and abject without Father and Mother Esth 2.7 brought up by Mordecai the bitter contrition of the Law so the hidden Church is without Father and Mother He that forsakes not Father and Mother c. Esther had no Father nor Mother She forsook her own people and her Fathers house Luke 14.26 then the King took pleasure in her beauty 'T is the eleventh Verse of the the five and fortieth Psalm out of which this Text is taken The King Ahasuerus i. e. the Prince or Head as Christ is truly called the head of his Church This great Ahasuerus the head of his Church lifts up this poor Orphan this Beggar from the Dunghil to set her among Princes to make her inherit the throne of Glory Thus Esther is come to the Kingdom for such a time as this Esther 4.14 When Haman hath gotten a Decree against her people Haman who is that turbans tumultuans the troubler of Israel that 's every ones bosom sin that 's the true Haman Oh let Esther the hidden Church the hidden man of the heeart the Jew within Rom. 2. She that is all glorious within Oh let that Esther now bestir her self let her now come with boldness unto the Throne of Grace what if there be a Law that none must come within the inner Court that is not called lest he be put to death She is dead already and therefore not under the Law but meer Grace and the great King holds out his golden Scepter that she may live Oh let not such fear but their Petitions will be granted What wilt thou Queen Esther and what is thy request It shall be even given thee to the half of the Kingdom yea it is your Heavenly Fathers pleasure to give you the Kingdom O let such mediate and intercede with the great King for power and authority from him to reverse the Decree that Haman may be crucified and all the true Jews enemies destroyed and the people of Esther even the Lords secret and hidden ones as the Psalmist calls them may be preserved ãâã ãâã ãâã ãâã ãâã There remains only the quality of this Scepter it is ãâã ãâã ãâã ãâã ãâã the word in the Psalm whence the Text is taken Psalm 45.7 is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã which signifieth straight and right ãâã ãâã ãâã ãâã ãâã therefore is straightness and rectitude as a line is said to be straight between two terms this is Geometrical rectitude and straightness whence the word by Metaphor is used to signifie the rectitude in life and manners conform to the will of God which we call equity and that in two respects In regard of 1. God in two ways 2. Men. A right line is that which inclines and bends to neither part but lies straight between the terms so equity is that which keeps the middle between two vices and inclines to neither such a phrase meets us often in
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called ãâã ãâã ãâã ãâã ãâã But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come ãâã ãâã ãâã ãâã ãâã But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
adjoyned unto so that ãâã ãâã ãâã ãâã ãâã was ãâã ãâã ãâã ãâã ãâã corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is ãâã ãâã ãâã ãâã ãâã which properly signifieth strength and is opposed unto ãâã ãâã ãâã ãâã ãâã which signifieth Authority so that ãâã ãâã ãâã ãâã ãâã Authority and Right is in a just Governour ãâã ãâã ãâã ãâã ãâã strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used ãâã ãâã ãâã ãâã ãâã answers to the Hebrew ãâã ãâã ãâã ãâã ãâã which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have ãâã ãâã ãâã ãâã ãâã it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called ãâã ãâã ãâã ãâã ãâã and therefore it 's so found only in the singular number it answers properly to ãâã ãâã ãâã ãâã ãâã in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 ãâã ãâã ãâã ãâã ãâã It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death ãâã ãâã ãâã ãâã ãâã he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be ãâã ãâã ãâã ãâã ãâã but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called ãâã ãâã ãâã ãâã ãâã they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie ãâã ãâã ãâã ãâã ãâã This was mystically meant by the Aegyptian
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã signifieth to render unprofitable vain and of no effect from ãâã ãâã ãâã ãâã ãâã which signifieth idle it answers to the Hebrew and Chaldee ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Rom. 3.3 ãâã ãâã ãâã ãâã ãâã vers 31. to make void ãâã ãâã ãâã ãâã ãâã to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 ãâã ãâã ãâã ãâã ãâã 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
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 ãâã ãâã ãâã ãâã ãâã to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare ãâã ãâã ãâã ãâã ãâã they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus ãâã ãâã ãâã ãâã ãâã I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have ãâã ãâã ãâã ãâã ãâã he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world ãâã ãâã ãâã ãâã ãâã Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon ãâã ãâã ãâã ãâã ãâã Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 ãâã ãâã ãâã ãâã ãâã Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. ãâã ãâã ãâã ãâã ãâã And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to bind whence bondage servitude and a bondman or from ãâã ãâã ãâã ãâã ãâã timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are ãâã ãâã ãâã ãâã ãâã which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So ãâã ãâã ãâã ãâã ãâã signifieth to hang over ones head to lay in wait for one as Mark 6.19 ãâã ãâã ãâã ãâã ãâã And Luk. 11.53 ãâã ãâã ãâã ãâã ãâã This sin is ãâã ãâã ãâã ãâã ãâã and the Devil
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 ãâã ãâã ãâã ãâã ãâã be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear ãâã ãâã ãâã ãâã ãâã Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-âen as Philosophers and Wise men as also Princes and great men They report of Aristotle who ânew the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not ãâã ãâã ãâã ãâã ãâã them but ãâã ãâã ãâã ãâã ãâã these children mentioned in the former verse ãâã ãâã ãâã ãâã ãâã not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition ãâã ãâã ãâã ãâã ãâã Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. ãâã ãâã ãâã ãâã ãâã c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia ãâã ãâã ãâã ãâã ãâã this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites ãâã ãâã ãâã ãâã ãâã the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our ãâã ãâã ãâã ãâã ãâã he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word ãâã ãâã ãâã ãâã ãâã it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 ãâã ãâã ãâã ãâã ãâã not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers ãâã ãâã ãâã ãâã ãâã not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider ãâã ãâã ãâã ãâã ãâã what the terms are from which and unto which they
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word ãâã ãâã ãâã ãâã ãâã which signifieth to preach the Gospel or Glad Tydings whence the word ãâã ãâã ãâã ãâã ãâã signifieth the Gospel both which come from ãâã ãâã ãâã ãâã ãâã that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once ãâã ãâã ãâã ãâã ãâã such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. ãâã ãâã ãâã ãâã ãâã i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. ãâã ãâã ãâã ãâã ãâã 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this ãâã ãâã ãâã ãâã ãâã which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. ãâã ãâã ãâã ãâã ãâã A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. ãâã ãâã ãâã ãâã ãâã The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. ãâã ãâã ãâã ãâã ãâã The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. ãâã ãâã ãâã ãâã ãâã Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the ãâã ãâã ãâã ãâã ãâã the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is ãâã ãâã ãâã ãâã ãâã which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. ãâã ãâã ãâã ãâã ãâã For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are ãâã ãâã ãâã ãâã ãâã rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
we fall into sundry temptations Jam. 1. Repreh Those who embrace the temptation under the pretense of following providence not considering that the Lord oftentimes administers occasion of offending him to try us whether we will embrace it yea or no or whether we love him c. yet many no doubt and that in these last times especially have mistaken grosly such occasions as if they were invitations from God Deut. 13. it 's there said expresly the Lord tempteth c. The Lord gives success to try thee whether thou wilt be obedient yea or no and thou refusest to be obedient thou will say the Lord so ordered by his providence that such an event should come to pass to confirm me c. The Lord ordered by his providence that it should be in David's power to kill Saul 1 Sam. 24. and 26. How can this be avoided Beloved God's providential will is to be explained by his preceptive will he hath given thee many Precepts to abolish Idolatry and all monuments of it it 's part of the eternal Law of God if any thing be offered to thee by God's providence that may seem to cross thee know it 's to try thee Nunc specimen specitur nunc certamen cernitur sisne necne ut esse oportet bonus malus cujus modi The Lord left many remnants of the seven nations to try Israel whether they would hearken to the voice of the Lord their God yea or no Judg. 3.1 2 3 4. and it is likely they took those very occasions of offending God as if it were offered them by providence for Vers 5 6 7. They lived among them and took their Daughters c. Repreh 2. Those who voluntarily rush upon temptations See Notes on Matth. 4. Repreh 3. And shame us who profess our selves the Brethren of Jesus Christ yet are so easily tempted and overcome in the temptation hope of gain or honour how it abaseth men to flatter and fawn and lye and deceive yea to yield and fall down to the Devil to enjoy their lusts the tempter had so high an esteem of the Lord Jesus his Holiness his faithfulness to God c. that he thought it impossible to move him to fall down and worship him unless he promised him all the Kingdoms of the world and the Glory of them But who sees not how easily men are brought off to serve the Devil in yielding Prov. 28.21 yea the practices of men evidently speak them that they will part with their God for ready money 3. Christ himself hath suffered being tempted wherein two things are comprehended 1. That Christ suffered 2. That he suffered being tempted 1. Christ suffered the word is ãâã ãâã ãâã ãâã ãâã he suffered a short word but that which comprehends a multitude of sufferings that principally which crowns all the rest his suffering death the death of the Cross for the sufferings of Christ are either 1. ãâã ãâã ãâã ãâã ãâã preparations and fore-sufferings Or 2. ãâã ãâã ãâã ãâã ãâã that great suffering of death it self and that by Crucifixion 1. His ãâã ãâã ãâã ãâã ãâã or sufferings where either in his body and estate or his Soul 1. In his body and estate which could not be few being born of a poor Virgin and himself poor not having where to lay his head Matth. 8.20 Besides his poverty he was exposed to manifold dangers of this life as banishment assoon as he was born when his life was sought and his Parents forced to flee with him into Egypt as he grew into years he grew into more and more dangers of his life when they who deadly hated one another as the Pharisees and Herodians Matth. 23.16 yet agreed well enough to entrap and endeavour to destroy him and generally the Jews John 7.1 Add to these the infirmities incident unto mans life as Hunger Matth. 4. Thirst and Weariness John 4. These and such as these the Lord Jesus suffered in his body he suffered also in his Soul John 12.27 Besides these he suffered reproaches and false accusations that he was a glutton and a Wine-bibber a friend of Publicans and Sinners Matth. 11.19 One that was a Samaritane and had a Devil John 8.48 and cast out Devils by Beelzebub Matth. 12.24 He suffered neglect and contempt Is not this the Carpenters Son He was in the world and the world was made by him and the world knew him not he came among his own and his own received him not John 1.2 Near his death he suffered without the City in the garden natural fear of death that agony of his Soul his bloody sweat he was betrayed taken bound forsaken by all lead away into the City to be judged by the Priests he is hurried from Annas to Caiaphas and by them delivered over to the secular powers where he was accused before Pilate where what he suffered in all kinds is delivered at large Matth. 26. and 27. He was at length condemned and adjudged to die and accordingly suffered without the Gate the shameful painful accursed death of the Cross 1. The Reason of Christ's sufferings are considerable in regard of God Acts 2.23 and 4.27 28. Esay 53.6 10. If we enquire into the Motives whereby the Lord should be inclined to give his Son up to suffer what other can we find but his love unto mankind John 3.16 1 John 4.10 2. In regard of Christ he conformed himself to his Fathers will this is evident Psalm 40.7 8 9. Esay 53.10 Thus the Lord Jesus proved himself ãâã ãâã ãâã ãâã ãâã as the Father calls him Zach. 13.7 His alter idem who is the express Image of his person who stands ready to do his will Matth. 20.28 He came not to be ministred unto but to minister and to give his Soul a ransom for many John 10.17 18. 2. Another reason was his love unto his Church Gal. 2.20 Eph. 5.2.25 Rev. 15. 3. In regard of the evil one who was to wound the heel of the womans seed Gen. 3.15 For the effecting of this he entred into Judas John 13.27 and stirred up the bloody minds of the Jews who were ready as his children to do his will John 8.41 44. The ends why our Lord suffered were 1. For the recovery of his Glory which he had from the beginning before the world was John 17.5 And therefore Christ must suffer that he might be so glorified for so he tells those who travelled with him Ought not Christ to suffer and so to enter into his Glory Luke 24. and that God might be glorified in him John 13.31 2. That he might leave us an example of like suffering 1 Pet. 2.21 3. That he might bring us unto God 1 Pet. 3.18 4. That he might be able to succour those who are tempted which is the end aimed at in the Text which belongs to the following point Thus of the sufferings of Christ generally laid down in this word ãâã ãâã ãâã ãâã ãâã he suffered and more especially that which above all the rest we
Shimei to curse David But how did the Lord command this only by giving occasion to Shimei by Davids low estate to be bold without fear of punishment to curse him for it truly and properly God had given any such command to Shimei to curse David David should have sinned against the Lord in that being now ready to die he gave command to Solomon to punish Shimei for that cause because he cursed him with a most bitter curse 1 Kings 2.8 9. so that had David understood of any such command given to Shimei he should have commanded Solomon to put Shimei to death for obeying Gods command yea had the Lord given any such command to Shimei inwardly or outwardly to curse David God had been properly the cause of cursing and Shimei had been without fault who obeyed the command of the Lord and David had been the only sinner who would have Shimei punished for obeying the command of the Lord but it 's said expresly that God hardened Pharaohs heart and it 's said expresly that God turned the heart of the Aegyptians to hate his people and as expresly it 's said that he commanded Shimei to curse David both which the Lord only gave occasion to do and he only gave occasion to Pharaoh to harden his heart and what occasion was that read the story in Exodus 1. Ye find that the chief occasion was Gods lenity and gentleness and patience and forbearance towards Pharaoh which Pharaoh took as an occasion of hardening himself against all the commands of God by Moses and Aaron and by reason of the favour and mercy shewn to Pharaoh by the Lord which mercy Pharaoh abused The Lord is said to harden Pharaoh as I have shewn so a Father hardens his disobedient child See Examples of this Exod. 8.15 and 9.34 2. Beside Pharaoh considered the punishments inflicted that they were far less than the damage would amount unto from the loss of so many thousand mens labours which he enjoyed for nothing 3. Those plagues also befell his subjects not himself till the very last the death of his first-born so terrified him that he let the people go he then thought himself next 4. And yet another reason he had from his pride he thought it unworthy of him that he so great a King should yield to the commands of another God a God whom he owned not and that to his so great damage and loss and therefore at the first address of Moses and Aaron to him he hardened his heart by these seeming reasons as ye read Exod. 5.1 so that he would not yield to let the people go nor hearkened to the commands nor threats nor plagues inflicted on the Land but hardened himself against them all and in that hardness God left him now if by Gods hardening of Pharaoh we should understand any positive and real infusion impression or imparting of hardness then should God himself be the true cause and author of Pharaohs disobedience and sin which is no less than blasphemy to say yea how can God truly and properly be said to harden Pharaoh or any one in sin which is the consummation of sin when he doth not so much as tempt any one to sin saith St. James chap. 1. howbeit such an operation the Lord had about Pharaoh which did not exclude or hinder Pharaohs hardening of his own heart but if the Lord really and properly had imprinted and made an hardness in the heart of Pharaoh Pharaoh could not truly and properly be said to harden his own heart but necessarily he must yield to Gods over-powering of him and hardening of him and so remain guiltless of all that sin and disobedience wherewith the Scripture every where chargeth him To conclude this let us hear the judgement of one or two of the Fathers who may speak for all the rest Deus indurat corda non impertiendo malitiam sed non impertiendo misericordiam And again Obdurat Deus deserendo non adjuvando so St. Austin and St. Gregory Obdurare per justitiam dicitur Deus quando cor reprobum per gratiam non emollit And truly who impute Pharaohs hardening to God and not to Pharaoh himself they have a worse opinion of God then the Philistines had for they say Why do ye harden your hearts as the Aegyptians and Pharaoh hardened their hearts 1 Sam. 6.6 Observ 3. They whose hearts have been broken by the Law of God and softned by the Grace of the Gospel they may by unwatchfulness and relapse become hardened again if they be not wary The Psalmist Psal 95. exhorted those who by profession were the people of Gods pasture and the sheep of his hands and the Apostle here exhorts such as thought themselves the house of God and Christ yet saith David there and our Apostle here even to such a people Harden not your hearts Observ 4. Note hence the goodness of our God unto us he disswades and dehorts us from hardening our hearts why what disadvantage is it to the Lord that a man hardens his heart If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man saith Elihu Job 35.6 7 8. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it Prov. 9.12 Yet as if the mans hardness much concerned the Lord and he had some notable hurt by it here and elsewhere he affectionately exhorts men from it Why will ye dye O ye house of Israel O do not this abominable thing that I hate Jer. 44.4 Observ 5. The Apostle here as the Psalmist out of whom he quotes these words spake to those who were a divided people Heb. 10.25 and in a dangerous possibility of being hardened and therefore he saith Harden not your hearts ãâã ãâã ãâã ãâã ãâã in the plural of such as were obedient and at unity among themselves the Evangelist saith they had but one heart Acts 4.32 and our Saviour Joh. 14.1 and 16.22 and of one mind Phil. 2.2 these were now divided and therefore they have more hearts then one ãâã ãâã ãâã ãâã ãâã when the people are at unity and of one accord among themselves they are called ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the people and the Jews gloried in those names and would by no means be called ãâã ãâã ãâã ãâã ãâã or a nation though sometimes they are so called but that name they leave for the Heathen and uncircumcised But when they are divided from their God and are schismatical factious and divided among themselves the Lord calls them not only ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã not only Nation or Heathen as they understood it but Nations or Heathens So Ezech. 2.3 Son of man I send thee to the children of Israel to a rebellious nation The Hebrew words are ãâã ãâã ãâã ãâã ãâã
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called ãâã ãâã ãâã ãâã ãâã the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The ãâã ãâã ãâã ãâã ãâã that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed ãâã ãâã ãâã ãâã ãâã this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became ãâã ãâã ãâã ãâã ãâã that we may the better understand this the ãâã ãâã ãâã ãâã ãâã were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas ãâã ãâã ãâã ãâã ãâã the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he ãâã ãâã ãâã ãâã ãâã Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
of their Country would willingly expose themselves to death If Humane Love could transport men so far as to neglect their own safety for their Countries how much farther will the Divine Love carry the Saints Moses Paul all the Apostles Yet all these though the rarest Examples of religious Love came infinitely short of our Lords love to us For I pray consider for whom became these ãâã ãâã ãâã ãâã ãâã Godrus for his subjects the Athenians Curtius and the Decii for their Country men the Romans Moses for the Israelites his Subjects he was their King Deut. Paul for his brethren his kinsmen according to the flesh So that that of our Saviour is true of all these Joh. 15.13 Greater love than this hath no man that he should lay down his life for his friends But how much Gospel-love is this that one should dye for his enemies Christ became ãâã ãâã ãâã ãâã ãâã not only the just for the unjust but even for his enemies Rom. 5.10 Most rare and singular love There is no parable no example like to it Great difference between Christ and many Christians 3. This is yet more exceeding love if we consider Christ the Ruler of all things ãâã ãâã ãâã ãâã ãâã yet he condescended hereunto to purge delinquents when men get but a little power in their hand they purge not delinquents but make them such 4. So high our Lord was yet so lowly he condescended Phil. 2.3 4-10 Dominus Dominantium servus servorum the meanest officer in the house 5. This is a ground of love toward our Neighbour Eph. 5.1 2. 1 Joh. 4.9 10 11. If God loved us then should we love God No God requires first love to our Neighbour 1 Joh. 4.20 For he well knew if we should have the bestowing of our own love in our own order we would hate our brother Joh. 16.2 And that is now come for men hate one another not as their Neighbours but as the enemies of God But let me ask them are not they themselves the enemies of God Col. 1.21 They love one another who have suffered together The good Thief reproved the bad Dost thou not fear God sith thou art in the same condemnation What office then is there so mean that Christians ought not to condescend unto one in behalf of another Christ wash'd his Disciples feet to teach us this Lesson Joh. 13. How cautelous then how wary how fearful ought we to be of soiling and fouling our soul with the least sin It cost the Son of God his blood 1 Pet. 1.18 How careful were they under the Law lest they should be defiled The Apostle hath reference to it Col. 2.2 We lye still in the dust and cry ãâã ãâã ãâã ãâã ãâã Lord purge me Mean time we put not an hand towards the purging of our selves we would have God come to us we will not come unto him It reproves those who put off Christian duties to others Oftentimes the Father puts off Thanksgiving to his child who must lisp out a Grace This I believe is the common fault of all We cry out for a Reformation that the Church the Kingdom it self may be purged c. God send one and that a through one Mean time who is there goes about to reform his own life Every man thinks that work is done in his own heart and he would bring every man to the model of his own purging The dissolute and licentious man tells him that lives more strictly that he is an hypocrite He abstains from drunkenness upbraids the Drunkard as if that were the only sin c. We quarrel one with another about words and leave the main thing undone The good Wife bids her Maids sweep the House the one bids the other fetch a Broom she says it is a Besom They spend their time in pratle and leave the work undone so do men about purgatory c. But leave the business it self undone we pray that Gods will may be done yet who goes about to do it His will is our sanctification who hallows Gods name by being holy as he is holy We pray that God will forgive us as we forgive c. yet keep hatred and malice in our hearts c. that he would not lead us into temptation yet we rush into it that he would deliver us from the evil one yet deliver up our selves to be ruled by him Exhort Unto us all by exhortation reproof to imitate our Lord in this so far as we are able purge one another from our sins we little consider that every one of us is as it were the keeper of his brother Ecclus. 17.14 It was the speech of Cain am I my brothers keeper O Beloved Men say God hath put such an one into mine hand if I kill either a good or an evil man when they might as well say and argue God hath put him into my hand for his preservation The Laws of this land in case of robbery by the high way if the Malefactor be not found lay the charge upon the hundred and every man must bear his share and there 's equity for it every man should have taken care of his Neighbour Exhort one another while it is called to day the righteous shall scarcely saved Qui non vetat peccare quum possit jubet Object Have we not sins enough of our own that we must incur the guilt of other mens sins 1 Tim. 5.22 Charity commands this duty of us Levit. 19.17 Thou shalt not hate thy brother i. e. thou shalt not hate any man For whosoever hates his brother is a murderer 1 Joh. 3.15 Now whereby shall we discover our love unto our brother Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke him and not bear sin for him He who rebukes not his brother when he sins hates him and shall bear the punishment both of his own hatred and his brothers sins we turn it Thou shalt not suffer sin upon him a most necessary duty which yet I fear few very few perform unto their neighbour What 's the reason we are loath to be reproved for our own sin and therefore afraid to reprove another Men make a tacite Covenant one with other not to touch one anothers sins much less to wash and purge one another from them which is a Covenant with Hell and Death He that turns a sinner from his evil way saves a soul from death and covers a multitude of sins Jam. 5.20 yet we let our brother go on in his sin and suffer sin upon him In matters of no moment O how loving we are tell him of a spot in his face and wipe away dust off his garment he hath spots many and those foul spots upon his soul thou sufferest them upon him neither wipes them off nor tells him of them thou takest care he should be pleasing to men not to God savest him from a little shame not his soul from death Our Saviours example and precept
us Admit Christ to sit in his throne and take possession of thee and he will admit thee to sit with him in his Throne What though we be weak yet we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted like as we are Let us therefore come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need He is able to save for evermore he ever lives to make intercession for us Heb. 7.25 Lay aside every weight and the sin that so easily besets us and run with patience i. e. the Cross of Christ unto the race that is set before us Looking unto Jesus the author and finisher of our faith who for the joy that was seâ before him endured the cross despised the shame and is set down at the right hand of the throne of God Be of good courage Joh. 16. ult Christ hath overcome the world and he will enable thee to overcome it He hath raised up the Lord and he will raise us up by his own power 1 Cor. 6.17 Yea and make us sit together in heavenly things in Christ Ephes 2.6 He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among princes and to make them inherit the throne of glory 1 Sam. 2.8 More NOTES on HEBREWS I. 8. ãâã ãâã ãâã ãâã ãâã A scepter of righteousness is the scepter of thy kingdom WHerein observe 1. Christ hath a kingdom 2. Christ hath a Scepter of his Kingdom 3. That Scepter is a Scepterâ equity 1. What is a Kingdom See Notes on Jerem. 23.5 2. What the Scepter of that Kingdom is 1. The original word is ãâã ãâã ãâã ãâã ãâã which signifieth properly a rod or staff growing out of the root body or branch of a tree 2. Because tribes were wont to be distingushed by such staves Numb 1.17 1 2 3. it 's taken for a tribe or family Gen. 45. All the tribes of Israel are twelve which proceeded from Jacob as so many branches from the same stock Numb 1.4 3. Because all tribes and families proceeding from one stock had one common Governour it s taken for the Governour and Government it self whereof it is the sign 1. 'T is taken for the Governour The Scepter shall not be taken from Juda. The LXX render it ãâã ãâã ãâã ãâã ãâã the prince Thus what we read 2 Sam. 7.7 Spake I a word with any of ãâã ãâã ãâã ãâã ãâã the tribes of Israel For which we have 1 Chron. 17.6 Spake I a word to any of ãâã ãâã ãâã ãâã ãâã the judges of Israel 'T is used also for the government it self So Esay 10.5 Ashur the rod of mine anger Esay 14.5 The Lord hath broken the scepter the Chaldee turneth it ãâã ãâã ãâã ãâã ãâã the power Zach. 10. ult The scepter of Egypt i. e. the Dominion Chald. Paraphr The same word is used for a shepherds staff or hook wherewithal he governs his flock as a King governs his people Christ hath a Scepter it is insigne principatus a sign and token of soveraignty and authority and is sometime taken for the Authority it self Thus ãâã ãâã ãâã ãâã ãâã Thus the Princes of Israel had their staves or scepters the word is the same Numb 21.18 The princes dig'd the well the nobles of the people dig'd it with their staves or scepters The prince of Moab had a strong staff or scepter Jer. 48.17 how is the strong staff broken and the beautiful rod Christ hath a Scepter of Grace and Clemency Esth 4.12 Of Severity and Judgement Psal 2. Revel 12. Why hath he a Scepter God the Father who hath invested him and honoured him with Soveraignty and Authority He in Wisdom strengthens him and arms him with a Scepter which is his Power and Dominion There is not any Authority established in any Commonwealth but it hath a certain power annexed unto it otherwise the authority it self would become contemptible and be despised ye know the fable of the frogs desiring a King If therefore Christ our Lord hath Soveraignty and Authority He must also have a Scepter Power Dominion and Strength to keep and vindicate his Soveraignty from contempt The Lord God the Father therefore having given a throne unto Jesus Christ Psal 110.1 The Lord said unto my Lord Chald. his word sit thou on my right hand c. there 's his Throne then follows his Scepter The Lord will send out of Sion the rod or scepter of thy strength Rule thou in the midst of thine enemies the rod or scepter i. e. the powerful word of thy Kingdom If we now enquire what special word this is which is the Scepter of Christ What is it else but the word of his patience as the Angel calls it Revel 3.10 i. e. the word of his Cross whereby he subdues all things unto himself So the Kingdom of Christ is joyned with patience Revel 1.9 I John your Brother and companion in the Kingdom and patience of Jesus Christ Observ 1. This discovers the Soveraignty Authority and Dominion of Jesus Christ All power is given unto him in Heaven and earth Observ 2. Jesus Christ is the true Messiah proved undeniably against all Jews and Judaically minded men The Scepter shall not depart from Judah until Shiloh i. e. the Son of God Chald. the Messiah come Christ being now born in the flesh the Scepter departed from the Macchabean race and passed to Herod an Edomite Repreh This makes for the terrour of ungodly men the Rebels against Christ's Kingdom who oppose his Government and slight his Authority and Dominion over them What else do we more or less all of us Beloved when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his Brother shall be in danger of the Judgment yet who regards the power of this Kings anger so far as to curb and check his own I say unto you love your enemies c. I say unto you swear not at all Who if himself swear not hears not dayly oaths and curses and blasphemies even against the King of Heaven and earth and yet is silent Who regards the power and Dominion of this King who is perswaded that he hath a Scepter Judge not that ye be not judged yet who judgeth not his Brother Be not drunk with wine c. Yet maugre all those Edicts from the most potent King we dare do or leave undone any thing contrary to what he either commands or forbids How wast thou not afraid to stretch forth thy hand to destroy the Lords anointed To tread under foot the Son of God The Laws of all nations have made it treason and punish with death any plot or design against the person of the Prince Our thoughts words and deeds our tongue and our doings are