of bread not in Bethlehem Judah but in Bethlehem in the Tribe of Zebulon Jos 19.15 That is they seek him for their loaves in their own habitation so Zabulon signifieth As the Scribes who told the Wise-men that Christ should be born in Bethlehem They themselves went not out of their own Town to seek him And thus without doubt and question the greatest part of men seek Christ they will not go out of themselves to find him they would have him come to them they will not go to him This is the reason of so much sighing and groaning wherein many men place a great part of their Religion They would find Christ and not forsake their Covetousness their Envy their Hatred c. their Country No no 't is impossible All say we are in our Country But 't is hidden Manna Therefore Bethlehem signifieth the City of War as well as the City of bread and it is called the City of David the Warriour Luke 2. and it signifieth thus much to us that we cannot feed on the bread unless we fight for it It is said of the Inhabitants of the Isles called Baleares that their Children were so brought up that they must not eat except first they shoot down their meat He that will not labour shall not eat the bread of life Labour for the Meat that endures to everlasting life to them that thus labour and travel Christ whom we seek promiseth to manifest himself He that hath my Commandements and keepeth them I will manifest my self unto him John 14.21 To these he promiseth refreshment out of the true Bethlehem To him that overcometh saith he there 's Bethlehem the house of War To him I will give to eat of the hidden Manna there 's Bethlehem the house of bread Revel 2.17 Having thus found Christ in Bethlehem as the Lord instructed the Wise-men so let me advise and remember you By no means tell Herod tell not the Herodians a generation of murderers that crucifie the Lord of life in his Childhood and weakness 2 Cor. 13. Who as Pharaoh gave order that the Children of Israel if Males and likely to prove strong should be put to death Exod. 1. Such Pharaohs such Herods there are I mean Corrupters of Youth who put to death the young Israelites whatsoever good is like to prevail in themselves and others Like Pharaoh's Locusts who devour every green thing the righteousness of Children that they meet withall Exod. 10.15 So Christ the Righteousness calls himself the green tree Luke 23.31 Or if they seem more fitly so to be compared like the wild Asses as the Lord describes them Job 39.8 The rangers and ramblers who search after every green thing O take heed of such wild Asses such Locusts such Pharaohs such Herods Herod put his own Child to death with the rest that so he might be sure he thought of the death of Christ Vide Macrobius libr. 2. Satur. cap. 4. And to avoid them having found Christ return thou as the Wise-men did another way Thou camest perhaps by the way of Envy return by Charity Thou camest by the way of Anger return by Patience and Meekness Thou camest by the way of Covetousness return by the way of Liberality Thou camest by the high-way of Pride return by the lower-way of Humility So shalt thou return unto thy Rest and the Lord shall be with thee and prosper thy Journey To him alone be Glory and Honour for evermore The Ancient Church left out the Venite this Day to signifie their readiness to believe and obey the Gospel without invitation Durand de Festo Epiph. NOTES AND OBSERVATIONS UPON MATTHEW IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then was Jesus led of the Spirit into the Wilderness to be tempted of the Devil THe last day ye heard John Baptist The voyce of the Lord crying in the Wilderness Now our Evangelist tells us how the Lord himself being baptized of John is led by the Spirit into the Wilderness there to be tempted of the Devil And as this day ye heard a preparation to Battel So these words present us with a preparation to a Combate and that the most notable c. See Notes on Matth. 4.4 In the Words we have these divine Truths 1. Jesus was led by the Spirit into the Wilderness 2. He was led to be tempted of the Devil 3. He was then after his Baptism led Let us here enquire 1. What Wilderness this was 2. And what Spirit he was led by into this Wilderness 1. There were many Wildernesses in the Land of Israel that here mentioned is said to be that between Jerusalem and Jericho which was wont to be infested not only with wild beasts but also was infamous for theevery saith Eusebius whence the place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the frequent shedding of blood there where was a Garrison kept for defence of Travellers Of this place our Lord makes mention in that Parable or History either we may call it Luke 10.30 In this Wilderness our Lord was with the wilde beasts Mark 1.13 And it is more likely that this was the Wilderness for in it is that Mountain which is called Mons Diaboli as being that exceeding high Mountain whence the Devil shewed our Lord all the Kingdoms of the World and the glory of them 2. What Spirit was he led by into this Wilderness Answer Surely by the Holy Spirit for so the Syriack Interpreter saith expresly And St. Luke puts it out of question for having spoken of our Lords Baptism and the descent of the Holy Ghost upon him chap. 3.22 after his inserting of our Lords Genealogy chap. 4.1 he continues the History thus Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness The end of this our Lord 's leading into the Wilderness we shall find in the following point of which hereafter Mean time we cannot but take notice of the correspondency between the Type and the Truth Israel is Gods Son his first-born Exod. 4.22 and the Scripture was fulfilled in Christ which saith of Israel Hos 11.1 Out of Egypt have I called my Son Matth. 2.15 And as the Lord brought his Son Israel out of Egypt into the Wilderness even so the Spirit here leads his Son the Lord Jesus into the Wilderness Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people Levit. 16.21 22. And the Lord hath laid upon him the iniquity of us all All Christs actions and passions are our instructions Since therefore the first rule our Lord gives us is self-denyal renouncing of our selves he figures out that first rule unto us in his first exercise going into the Wilderness whereby the Ancients understood self-denial and renouncing of the world for what better represents the emptying of our selves than a Wilderness where there is want of all things Such a Wilderness our Lord Jesus was led into by
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the Council To be in danger of Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are more properly to be turned he shall be obnoxious or lyable unto the Judgment for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
service of other Gods how much better it is to be a prisoner in the prison of the Law or to be prisoner of Jesus Christ than to be a prisoner in the Devil's prison Observ 3. In the way of Life is Freedom Peace Love Delight When we go out of this way into the way of sinners and will by no means agree with our adversary in the way but are delivered unto the Judge from thenceforth we lose all our Freedom Love Peace all things are turned to rigour and austerity This imprisonment wholly unmans the man A man saith Aquinas is Dominus sui Actus he hath power over his own actions as to do or not to do to do this or that is contrary when he is now Satan's Captive all his power is lost he hath no more power of his own actions nor of his own will or affections and therefore is he said to be bound hand and foot actions and affections he hath no more power to do will nor desire to do so and being bound hand and foot he is cast into prison as a thing without any power to move it self as a dead body without a soul so as the Prophet Esay speaks of Shebna Esay 22.18 The Lord will violently toss thee and turn thee like a Ball in a large Countrey Observ 4. Note hence the goodness of God He doth not cast us into inextricable and unavoidable evils all at once but by degrees He is long suffering towards us so that although he might take advantage of us at any time while yet we are under the Law as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he bears with us and this we shall see in the Son of God who suffers in us See Notes on 2 Pet. 3.15 Repreh The foolish Sons of Epimetheus who have only an after-wit when they have learned misery by their own experience and would no otherwise understand neither by the precepts of the Law nor by the examples of others such as these the Lord sends to the fowls of Heaven Jer. 8.6 7 8 9. I have hearkned and heard but none spake aright He is not his own man but in the power of another quò iste velit as the Drunkard we say is not his own man the same may be said of all Satan's prisoners A prison hath its name from prehension or apprehension laying hold upon one and then he becomes a prisoner according to our Law upon any action civil or criminal Howbeit the Civil Laws moderate prisons according to the causes of imprisonment as that the prison ordained for debtors or such as are detained for further examination more gentle That which is appointed for punishment of exorbitancies as of loose debaucht persons Prodigal men Dicers Carders and the like more severe That which is ordained for the punishment of more grievous crimes as Murder c. that had torment annexed to it Thou shalt be cast into prison With the Ancients is Wisdom Job 12. and that Wisdom both of the Common-wealth on Earth and that in Heaven and the former in order to the later For so we find that the Wise Men who of Old governed God's World they ordered three sorts of Prisons and that three sorts of men should be cast into those prisons 1. The first that whereinto rude and unmannerly persons should be put that in the night time they might be instructed by learned and good men in the precepts of honest Arts and Trades and good manners and so framed and fashioned to live in a Christian Common-wealth 2. The second Prison was that whereinto Debtors were cast that by the tediousness of imprisonment they might be wearied out of that loose and wanton kind of life which commonly brings men into debt and danger 3. The third sort of Prison was that into which enormous persons were cast as guilty of notorious crimes which rendred them unsafe for humane society whence they were shortly to be brought forth to condign punishment and therefore Tully calls Carcerem vindicem nefariorum manifestorum scelerum If the first of these took effect the other two would not be so needful for by seasonable and timely correction and instruction in the first prison men might be so well informed and prevented that they would not be in danger of the other two prisons It was long since observed by a very wise man that the Judicatures of the Magistrates and Judges of the English Nation are very exact and strict in the execution of Justice and Punishment of Malefactors but as for the prevention of evil doing that men might not proceed so far as to be Malefactors and suffer punishment herein they were too remiss and slow that they were wont to punish malefactors when they found them but not take course to hinder them from being such That they were wont to cast men into prisons condemn them to death for Thefts Burglary Murders but not to take course and use means for the preventing such mischiefs as should deserve Bonds Imprisonment and death it self as to take order for the training up of Youth in vertuous principles leading to the fear of God to cause those to whom their Parents leave large portions to learn honest trades The German Noble Men wisely foreseeing the constant inconstancy of all outward things have both themselves learned and caused that their Children should learn some trade or other to keep them busie to prevent idleness which commonly is the bawd to lewdness to restrain prodigal young men from wastful expenses as they give a Governour Curator to mad men I know well what is wont to be alledged in this case what our Lord said may I not do what I will with mine own Mat. 29.15 Yes but this was spoken by our Lord in the person of a wise House-holder not in the person of young men void of understanding who have no guide of their Will no rule of their exorbitant foolish and hurtful lusts which fight against their souls These may not ought not to do whatsoever they will with their own Such as these need a guide of their youth to keep them from Harpies and Birds of prey from Drunkards Gluttons Gamesters Cheaters from Trappans and Hectors Cheaters There 's need of a new Letany to pray against such prodigious Villains as this later age hath brought forth And should it be lawful for young men to spend their estates and their strength among such as these May they do what they will with their own It is a wise provision of our Law Interest Reipublicae ne re sua quis malè utatur It concerns the Common-wealth to provide that none use ill what he hath Take survey of the prisons But happily such discourse as this may better befit the Common-wealth on Earth than that in Heaven It doth so but yet its fit enough in order unto the Common-wealth in Heaven and to prevent betimes and to direct those of the Common-wealth on Earth that they may be fitted for the Common-wealth in Heaven
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the higher powers who have been in the Church or the Common-wealth may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
from your sins ye became servants to God or else 2. By righteousness is here understood that which Divines and Philosophers call Universal Righteousness and so that which is here called Righteousness vers 16. is called Obedience Of this Righteousness the Poet speaks in that known Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousness all virtues are contained which as that river which watered the Paradise of God divides it self into four streams these the Philosophers call the four cardinal Virtues the very same which Solomon summs up Wisd 8.7 Righteousness saith he teacheth temperance and prudence justice and fortitude In a word the Righteousness here meant is either 1. The God of our Righteousness Or 2. The Righteousness of our God Nor is it much material in whether of these two Notions we conceive of Righteousness when the Apostle exhorts us to yield our members servants thereunto since God and Christ cannot be served of us but by our service unto Righteousness and when we serve Righteousness then we serve God and Christ Thus much our Apostle teacheth Chap. 14. of this Epistle He that in these things i. e. in righteousness peace and joy serveth Christ he is accepted of God and approved of men and Zachary in his Hymn That we serve God saith he in holiness and righteousness Yet howsoever we take that phrase it 's but an improper speech for surely a Righteous man cannot properly be called a servant unto Righteousness since a servant is in bondage and obeyeth out of fear Rom. 8.15 Ye have not received the spirit of bondage again to fear and by constraint and compulsion of the Law Gal. 4.3 When we were Children we were in bondage under the rudiments of the world But the Law was not made for a righteous man 1 Tim. 1. and he whom the Son makes free is free indeed So much we confess that his service is perfect freedom And St. Austin Liberalitèr servit qui Domini sui voluntatem libentèr facit therefore the Apostle excuseth this phrase in the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I speak after the manner of men because of the infirmity of your flesh Such is your weakness you conceive in the beginning of your obedience that to work the works of Righteousness is a kind of servitude and bondage it is not so yet because your obedience comes off with pain and difficulty by reason of your weakness I call it service so Oecumenius and others understand it Unto this service we ought to yield our members The Metaphor I told you was taken from the plyable submission of the Beast the Horse or the Ass unto the rider And there is a double necessity enforceth this duty both 1. Praecepti of Command for 't is Gods command grounded on the right of Creation Preservation first Covenant and second Covenant and Redemption And 2. Necessitas Medii for having as it were cast our rider and said in effect that we will not have him to reign over us and so become like the Horse and Mule without understanding and like the beasts that perish Most necessary then it is that if we would recover our former lost happiness for it is the happiness of a beast to serve saith Aristotle we again submit our selves unto our God and become again unto him as a serviceable beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the patient Ass that our Saviour rode upon Such a Beast David professed himself Psal 73.22 I became even as a beast with thee and the New Jerusalem shall be filled with such men and such beasts Jerusalem shall be inhabited as towns without walls for the multitude of Men and Cattle This reproves the more than brutish restiveness of disobedient men who rather yield their members servants to uncleanness and iniquity than unto righteousness But this Point is a Theme too large to be fully handled at this time let us therefore use it only as the Apostle hath left it unto us by way of Exhortation unto our selves That we would yield our members servants unto righteousness Nothing hath been hitherto spoken but may serve for a reason inducing to the performance of this Duty whereunto we may add this consideration That since we must needs serve one of these two Masters Uncleanness and Iniquity or Righteousness and Holiness 1. How filthy and abominable how unjust the service of sin is it 's a service to uncleanness and to iniquity 2. It 's a fruitless service how shameful What fruit had ye in those things whereof ye are now ashamed the wise man answers There is no fruit no reward unto the evil man Prov. 24.20 3. What no reward at all the Apostle answers That the wages of sin is death let no man deceive you with vain words calling sin by names of diminution as infirmity frailty weakness tricks of youth for these things the wrath of God comes upon the children of disobedience Ephes 5.6 one such trick of youth cost all the men of Sechem their lives Gen. 34. and may cost us our souls 5. Add to this the Plagium what have we to do with anothers servants our members are not our own for know ye not that your bodies are the members of Christ 1 Cor. 6.15 5. The justice and equity in giving God his own our members are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 6. The dignity of his service gloriosum est sequi Deum it is to be truly free without his service all other freedom is slavery 7. The reward of his service it hath the fruit unto holiness and the end everlasting life Unto which many like motives might be added had we not already yielded our members servants unto righteousness yet seeing our eternal happiness or misery is concerned let us examine whether so or no. A servant is instrumentum and therefore because an instrument he is moved and directed wholly by the will of his Lord his Agent but he is animatum instrumentum a man he is and some active power he hath through God enabling to will or not to will to do or not to do somewhat that 's implyed in that he is exhorted to yield but being not sui juris but subditus alienae voluntati that power he hath of yielding is to be directed by his masters will and what he doth is with an eye to him and for his masters sake So that the obedient servant of Righteousness in all and every act he doth per se obeyes his masters will I say per se for if at any time he do otherwise it 's wholly beside his own will as a knife or axe hath a power to cut and cuts well if being guided by a discreet hand but being not guided by that hand may fall and cut what and how it should not but that is by accident and therefore the falls of the servants of righteousness are called by the names of such actions as argue contingency and such as no man of purpose would willingly do wherein
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Câ—â—istian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâ—g to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms