God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
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
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
But the Belief also was preached even then as Numb 14. And therefore the truth of God was revealed from faith to faith and urged under the obedience of faith and there remained a preaching of truth under the obedience of Charity which also was revealed under the Law I will shew mercy to thousands of them that love me and keep my Commandments And the Apostle exhorts us to purifie our minds under the obedience of Charity sub obedientia Charitatis 1 Pet. 1. Obser 6. Hence it 's evident that there are degrees of Sins It 's a less sin to be angry with our Brother without a just cause than to break out into reproach and to say unto him Racha And yet a greater sin it is to break out into greater reproach and to say unto our Brother Thou fool To be angry with our Brother unadvisedly undeservedly it 's a sin but it 's the first degree of sin if the Passion be so unruly that it will not endure a check but breaks out into evil words diminishing and detracting from the good name of our Brother it 's an addition and a farther degree of the sin and now the passion is become so strong if therefore it breaks out into such reproach as puts our brother by our testimony into a state of damnation there is the third degree of sin but the greatest of all these is the completing of the murder by the outward Act. Obser 7. As there are degrees of sin as we have heard so are there degrees of penalty and punishment for sin Wrath exposeth us to the Judgment Racha makes us liable to the Council Fool brings us into the danger of Hell Fire But wilful murder casts the murderer into the Lake Exhortation Let us lay the Axe to the Root of the Tree even wrath that root of bitterness which bringeth forth all this bitter fruit The Psalmist exhorts us Psal 37.8 Cease from anger and forsake wrath fret not thy self in any wise 1. As it stirs up a man to say to his brother Thou fool so it proves him that saith so to be a fool for Eccles 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools 2. And here it is heavy the fool cannot bear it for the Stone is heavy and Sand is weighty but a fools wrath is heavier than them both He cannot bear it it 's too heavy for him and therefore the fool presently declares his anger a fool's wrath is presently known Prov. 12.16 3. And it is the most pernitious to him that hath it for envy and wrath shorten the life Ecclus 30.24 Wrath killeth the foolish man 4. It breaks forth into strife and contention it begets it and nourisheth it for as coals to burning coals and wood to the fire so a wrathful man stirreth up strife Prov. 26.21 5. And from words to blows wounds and death see Onomasticks on the word Rebla B. 6. The Commandment of God is gone out against it Ephes 4.31 Let all bitterness and wrath and anger and clamour be put away from you c. Col. 3.8 7. A cruel Angel is sent out against it even Abaddon the Angel of the bottomless pit Obser 8. Take notice hence how Christ reforms his Church He begins with the heart and affections with wrath He that is angry with his brother c. How commonly do Christians reform the Christian Church Their first and main business is to take care that the outward ordinances be purely administred that the Word be preached often that the Canonical Scriptures be duly read Psalms sung Prayer made publickly privately in a word all outward Sanctimony all palpable and visible and audible service of God be duly observed And are not all these good duties They are no doubt And God forbid that I should go about to blame them or whatsoever duty Christ hath instituted in his Church Mean time this is not a Reformation like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter c. Matth. 23.25 26. They thought themselves not guilty of breaking the Sixth Commandment when they did not shed their Neighbours bloud Our Lord begins with the Reformation of the heart and affections there The Pharisees and too many Christians the Pharisees of our time begin their Reformation at the wrong end in those before named and other such like outward duties which indeed may be performed as speciously even by a wicked man as by the best of Christs Disciples Our Lord teacheth us to place our Reformation in such actions as wicked men cannot imitate and remain such in the mortifying of our earthly members suppressing our wrath our envy our malice and hatred Now all these are accounted infirmities and men may and do live in them and say they can do no otherwise while they live here And they are accounted very good Christians if they observe the Ordinances if they hear much and often men in reputation for zeal especially if they joyn themselves to a Congregation then they may be wrathful and envious and malicious c. O Beloved Of what validity of what value are all these pure outward Ordinances be they never so pure if mean time the heart and Conscience be unclean and impure What are they all but plaistering and daubing of a rotten wall What else but skinning of a festered wound Thou Hypocrite saith our Lord cleanse first that which is within A reverend and pious man being chosen a Preacher at one of the Inns of Court some of the Pharisees resorted to him and congratulated his choice to that place because he would cause the young Gentlemen there to cut their long hair The Preacher answered them that that was the least part of his business if he could but perswade them to cut off their affections to mortifie their lusts c. they would of themselves cut off their long hair Obser 9. As there is a spiritual progress for good unto all the obedient Disciples of Jesus Christ so is there also a spiritual progress for evil to all the disobedient and ungodly 1. The Law of the Father points unto Christ and those who have learned of the Father they come unto him The Son also commends his Disciples to the Spirit to whom he promiseth another Comforter 2. There is also a spiritual progress for evil to the disobedient The Father judgeth no man but hath committed all Judgment unto the Son The Son tells us that the Spirit shall come and convince the World of Judgment John 16. These three were figured by Saul David and Solomon Saul a Figure of the Law required much but could effect little was troublesome to all but was troubled by Goliah and the Philistins and at length slain by them David represents Christ in the flesh David slew Goliah and conquered the Philistins Rom. 8. Hebr. 2.14 Yet David saith that the Sons of Serviah were too strong for him Such as David could not subdue
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
and catch others The dog knows none but those of his own house to which he belongs he snarles barks at and bites strangers Every man can bear what is familiar and well known to his own Sect and Party that he approves and loves Against these the Psalmist prayes Psal 22.20 Keep my darling from the power of the dog And the Apostle gives warning beware of dogs Phil. 3.2 that is of such men as our Saviour forewarns his Disciples of Mat. 7.15 These glut themselves with their own food and then return to their vomit Some can relish any thing but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose God is their belly who mind earthly things Phil. 3.19 they serve not God but their own bellies Rom. 16.18 as the Fryar called the parable of the Supper Mat. 22. a good Gospel These swine tread under foot the Son of God Heb. 10.29 3. Confession may be made either with the mouth or with the deed as the Apostle distinguisheth Tit. 1.16 They profess that they know God but in works deny him Now although it be to be made both wayes yet not by every man nor to every man Hast thou faith have it to thy self before thy God Rom. 14.22 I read no man that blames David's coming before Achish King of Gath changing his behaviour 1 Sam. 21.13 such wariness the Lord gives us and himself practised Joh. 2.23 24 25. He did not commit himself to them because he knew all men 4. Nor are the times and places alike 2 Chron. 25.15 16. Amasia bad the Prophet forbear Therefore must Ezechiel be dumb chap. 3.26 Amos 5.13 The prudent shall be silent in that time for it is an evil time In evil times therefore confession with the mouth of all truth is not alwayes necessary nor seasonable unto all men Obser 1. Hence we may pity their unseasonable and untimely zeal who knowing something of Christ and his wayes which others do not expose themselves to the mouth of the Lion and the Dogs power our Lord teacheth better There have been those who have said that this is a popish point but I conceive it were too much credit to the Papists and too little to the Reformed Religion that they should have more order observed among them and we less that they should ground themselves more upon the Scripture than we do Mich. 7.2 Tyrians and Zidonians oppressors and hunters lie in wait for blood and hunt every man his brother with a net Young Novices consider not that there are many whose business it is nor do they mind any other thing than lie in wait to deceive Eph. 4.14 O how much better were it for such Babes in Christ to study to be quiet and mind their own business that they may walk honestly towards them that are without 1 Thes 4.12 Eph. 5.15 Col. 4.5 6. and not expose the truth of God to the censure of ignorant and malicious men Obser 2. We learn then from hence who are the true Confessors or Professors who else but they who give testimony unto Christ in word and work in the whole Christian life yea whether they witness of Christ by doing or suffering according to the Will of God reproach or torment or death it self Omnis piorum vita testimonium reddit Deo The whole life of the Godly gives testimony to God Cyprian Hence it is that Confessors and Martyrs they are taken by the Ancients for the same Such they were and are who testified of Christ their Life 2. Such as testified against all iniquity See the truth of this even from the testimony of an Heathen who lived in the Primitive Times according to the report of Eusebius Plinius Secundus the chief of the Presidents over the Provinces under Trajan the Emperour being much moved by the multitude of Martyrs which were daily put to death for the Faith he wrote to the Emperour to advise with him what was best to be done In that Epistle Pliny acknowledgeth to the Emperour That he never found any thing in the lives of these Christians either against Piety or against the Laws of the Emperour They were obedient to Principalities and Powers What was their fault then but that only they rose early in the morning and sung praise unto Christ as to a God a great Crime I wiss because the people of Rome had not made him a God first Moreover saith he they forbid Adultery and Murder and other sins of that nature but all things which agree with and are according to the Law they diligently perform Euseb lib. 3. History chap. 27. Tertullian adds The Christans rise early ad conferendam Disciplinam they bind themselves by Covenant and Oath to their Duty and prohibit Murder Adultery Fraud Treachery and other wickednesses Pliny himself in his Epistle lib. 10. hath these words Se Sacramento non in scelus aliquod obstringere c. They bind themselves by the Sacrament or Oath not to do any wickedness but that they will not commit Theft Robbery nor Adultery that they will keep their Word perform their Promise restore the Pledge c. And all these Confessions were free they were neither forced to it nor forced from it It is the Report of the same Pliny Nihil mali posse dicuntur qui sunt reverà Christiani They who are indeed true Christians are said to be able to do no evil These these are Confessors these are Martyrs these are Professors these were they that Confessed and gave Testimony to Christ and suffered shame and torment death it self in their Confession and Testimony Obser 2. They who thus confess Christ must be in Christ they are the very words of the Text in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So John 3.21 for though the Hellenists use ל and the Syriack here × with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confess as learned Criticks observe yet they may observe also that then the word is joyned with these Particles When Confession is made unto a person as Psal 118.1 I will confess unto the Lord otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confess is used without these as Gen. 29.35 I will praise or confess the Lord chap. 49.8 Judah thy brethren shall confess or praise thee which was therefore in the Text we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly why should it lose the due force of it Obser 3. We ought not to fear Men nor Wolves v. 16. interpreted men v. 17. nor Councils or Synagogues nor Kings or Governours nor Persecutors v. 23. those who can kill the body and afterward can do no more v. 28. Confession of Christ must be before men Esay 57.8 12 13. Obser 4. It is not the Ministers Duty only to be Confessors of Christ but the people 's also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may therefore be hoped that when the people have looked cum linceis oculis into our lives they will at length look into their own Obser 5. The Lord would have his Truth published and made known by such
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In his anger how canst thou bear despiciency reproach contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
15. therefore 2.37 and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then all the Tribes of the Land shall mourn then when they shall see the sign of the Son of Man in Heaven But these words are so disposed by Divine artifice and skill that they may be extended unto all the world and so we may turn the words as we do in our last Translation Then shall all the Tribes of the Earth mourn for so all the Earth probably shall be divided into twelve parts as Israel into twelve Tribes Apoc. 1.7 for when all the world was departed from their God He singled out Abraham and called him alone of whom came Isaac from whom came Jacob out of whom sprang the twelve Tribes of Israel What was by Divine Providence acted among that People was as a Praeludium and a figure of what was to be done afterward in the whole world Israel was his chosen People and the pure in heart Psal 73.1 who walk according to the rule of the word Gal. 6. these are the Israel of God these he brings again out of Aegypt Psal 68. Mich. 7.15 19. Thus Christ born to the Jews in Bethlehem is born unto the Gentiles Rev. 12.1 2. Why shall the Tribes of the Earth mourn Reason As all orders of Men Jews and Gentiles Priests and People Magistrates and Subjects Herod and Pontius Pilate Act. 4.27 28. as all these crucified the Lord Jesus in the Flesh and Spirit among the Jews at Jerusalem so were they a breviate a representative of the whole world which crucified him in the Spirit All Tribes of the Earth are sinners all have sinned Rom. 3 And while we were sinners Christ died Rom. 5. For as where Christ lives sin must die so where sin lives Christ must die therefore Rev. 13.8 9. All that dwell upon the earth shall worship the beast whose names are not written in the Book of Life Observ 1. There are Tribes of the earth All the whole Earth is divided into Tribes into Families and Houses Observ 2. An argument of general LOVE Love unto all men we are all Tribes that spring out of one Stock all of one Kindred Observ 3. There are Tribes of Earthly men such as mind earthly things only So Hierom understands these words a Tribe of envious men proud covetous as that of Judah that sold Joseph a figure of Judas his selling Christ wrath like Simeon and Levi Cursed be their Anger Gluttony Lechery as Ruben Observ 4. All the Tribes of the Earth have been guilty of Christs death He is therefore said to be crucified and slain in the Great City i. e. in all the wicked world Revel 11.8 this is the fulfilling of what we read Zach. 12.10 They will look upon me i. e. the Father whom they have pierced and mourn for him i. e. the Son whom they have likewise pierced for since hatred is a spiritual murder saith St. John 1 Joh. 3.15 Ungodly men hate and so murder both the Father and the Son Joh. 15.23 24. Thus no doubt they who of old were called Patripassiani meant had they been candidly interpreted and understood The Prophet Esay speaks thus plainly if we believe two of our best Translators Arias Montanus and Tremellius Esay 53.5 And I doubt not but the evil world will be found guilty before God of the death of Christ Our Lord told the Jews Joh. 7. Ye go about to kill me c. See Notes on Phil. 2.8 fine Observ 5. The sufferings of Christ are to be deplored and mourned for being innocent harmless deserving better at our hands Observ 6. All the Tribes of the Earth are in a sad and deplorable condition the whole world is under Sin and under the Curse See Notes on Gen. 12. all Families c. Observ 1. Observ 7. The sting of a guilty Conscience See Notes on Act. 2.37 Observ 8. The vast difference between a good acquitting Conscience and a guilty galled one ibidem Observ 9. The horrour of a blood-guilty-conscience ibidem Doubt But who especially are those that must mourn the Text saith all the Tribes of the Earth none excepted others say only the earthly minded ones We must therefore distinguish the Tribes and distinguish mourning and so we shall come to understand who they are that must here mourn There are Tribes of the Earth who as yet bear the Image of the earthly man the first Adam who was of the earth earthly who though they sin yet repent of it There are Tribes of the Earth who bear not only that Image of the earthly Adam but the Image of the sinful and wicked Adam also who mind only earthly things Phil. 3. There is also a twofold mourning proportionable hereunto a mourning like that of the first Adam when he had sinned and hid himself for shame and fear and this is a godly sorrow 2 Cor. 7.10 11. There is also a mourning which extends to utter despair which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the wise Man speaks Wisd 5.3 of this we read Luk. 13. All these Tribes of the Earth differ one from other and their mourning is different one from other yet it 's true of all that all must mourn But are there none exempted from mourning Surely none while they bear the Image of the earthly though among these there are degrees as sorrowing yet alwayes rejoycing These are Children of the stock of Abraham Act. 13. believers in the Lord Jesus Gal. of these 1 Pet. 1 1-9 These though Tribes of the Earth yet are they Tribes of Israel who prevail over the temptation yet must not these hope to exceed their pattern even the Lord Jesus Christ who goes before them in the same way of Humiliation wherein we must follow his steps Heb. 12.2 the joy was set before him he hath obtained it when he had run with patience the race that was set before him and then shall we attain to the like joy that is set before us when we have with patience run that race that is set before us Repreh 1. Who reject the inward and spiritual Cross of Christ and please themselves in the outward and other sensible objects whereby they flatter themselves and think that God is pleased with them Luk. 13 23-29 Repreh 2. Who mourn not for their sins Repreh 3. Who reject both the inward and outward Cross the outward as superstitious and the inward as part of an inherent Righteousness which they cannot endure to hear of and so are truly they of whom the Apostle speaks That they are enemies of the Cross of Christ Phil. 3.19 Whose God is their belly whose Glory is their shame who mind earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling or past mourning have given themselves over to lasciviousness Eph. 4.19 Repreh 4. Those who flatter themselves with an imagination which they call Faith that Christ hath suffered all for them born the Cross and the shame for them was crucified and died for them and this belief proceeding from
the event of their preparation While the Bridegroom tarried they all slumbred and slept Whence these Divine Axioms are observable 1. The Bridegroom tarried 2. they all slumbred and slept 3. while the Bridegroom tarried they all slumbred and slept 1. The Bridegroom tarried The word here rendered tarried is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay a time which answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. Moses tarried in the Mount with God or stayed a time the word here Which stay or prolonging of time may be considered either in regard of him who stayes or prolongs his time for good reason as 't is observed Samuel did 1 Sam. 13.8 9 10. And Saul tarried seven dayes according to the time that Samuel had appointed and Samuel came not his people were scattered or in regard of him or them who wait or expect that time That we may the better understand this we must know what was the ancient custom of solemnizing marriage there were Three distinct times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disponsalia wherein the Virgin was Espoused and Contracted unto the Bridegroom when stipulation and promise were wont to be made between them whence the names of sponsus and sponsa are a spondendo from their mutual promises one to another The second time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom going out of his own house was brought unto the house of the Virgins Father or Father to his Spouse which was to visit her Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Virgin Espoused was brought into the house of her Husband when the Marriage Feast was made which they called Repotia when the Marriage was consummated and perfected When the Bridegroom therefore here is said to tarry or stay this time is to be understood which was wont to be between the betrothing and the consummating or finishing the Marriage which was not only usual among the Romans and Lacedemonians and other Nations but among the Jews also that there was a set time after Espousing and Contracting before the parties so Contracted came to live together Deut. 20.7 What man is there that hath betrothed a Wife and hath not taken her let him go and return again unto his house lest he die in the battel and another man take her so 21.13 And she shall put off the Garment she was taken in and shall remain in thine house and bewail her Father and her Mother a month long and after that shalt thou go in unto her and marry her and she shall be thy Wife so Judg. 14.7 8. And Sampson went down and talked with the Woman which was beautiful in his eyes and within a few dayes he returned to take her to wife Thus we understand Mat. 1.18 When as Mary was betrothed to Joseph before they came together she was found to be with Child of the Holy Ghost According to this ancient custom of God's People we understand the 24th of Genesis where Abraham's Servant having travelled unto Mesopotamia with Authority from his Master to provide a Wife for his Son he obtains her consent and promise there which was Espousing by a Proxy afterward she being brought to Isaac Isaac took her and brought her into his Mother Sarahs Tent which discovers the gross mistake of many who from hence huddle these things into one as if there were no difference of time at all between Espousing and Marrying which it's evident were different actions and with great solemnity performed at divers times and was here the ground of the Bridegrooms tarrying Observ 1. That there are three certain special times observable in the Marriage between Christ and the believing Soul 1. Of Espousing and Contracting with the Lord such was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Lord and the believing Soul promise mutual Faithfulness Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in loving Kindness and in Mercies and vers 23. I will sow her unto me in the Earth and will have mercy upon her that had not obtained mercy 2. An interval and space of time after betrothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 3.3 And I said unto her thou shalt abide for me many dayes thou shalt not play the harlot thou shalt not be for another man so will I also be for thee 3. A time of coming together and uniting with him cohabiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Wedding from the Dutch word Wedden to promise and wed of Truth Faith Love and Obedience which promise the Bride makes to her Bridegroom at their cohabitation and coming together when reciprocally the Bridegroom promiseth to his Bride as Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in Truth and in Righteousness Jesus said if a man love me he will keep my words Joh. 14.23 And my Father will love him and we will come unto him and make our abode with him 4. Hence every Soul may learn in what estate and condition it is toward God in Christ whether yet we stand out and are at a distance alienated from the Life of God while yet the Ambassadors of Christ wooe us and beseech us to be reconciled unto him 2 Cor. 5. Or whether we have contracted our Souls and given our consent I am content to do thy will O Lord c. Or whether our Lord refresh us with his gracious visitations and rain his Manna of Consolation upon our souls Whether He comfort us with his Spiritual Bread of his Living Word and with his Spiritual Drink the Wine of his Holy Spirit until He comes to be our Life 1 Cor. 11.26 As often as ye shall eat this bread and drink this cup shew ye forth the Lords death untill he come Or whether our Lord own and take us to himself and make his abode with us as before in the 14th of John 23. and 2 Cor. 13.11 Finally Brethren be ye perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you 5. Hence we learn what is the common profession of believers in Christ they are such as wait and expect his Coming they are such as stay themselves upon him while he yet tarries until he come unto them That although the time between the Espousing of the Soul to Christ and the consummating of the Marriage be long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tedious yet they wait watch and pray I say again watch Which waiting and expecting of him is either according to the flesh or according to the spirit 1. According to the flesh and thus while he tarried under the Law before He was manifested in the flesh He was called the desire of all Nations Hag. 2.7 For thus saith the Lord of Hosts yet a little while and I will shake the Heavens and the Earth and the Sea and the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
I flee who is there that being as I am would go into the Temple to save his life Wherefore he concludes I will not go in In that great persecution against the Church Act. 8.1 The weak and young friends of Jesus Christ were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Observ 1. The Lord hath put fear and other passions and affections in his friends power He tells them where they shall place it and where not These are especially the beasts which the Lord commands the man to rule over and then is the man in the upright estate when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and mind of Christ is supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul under it and under both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brutish passions and affections Observ 2. Death is not the most terrible thing or most of all to be feared Which is directly opposite unto that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is most terrible and he gives his reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth without examination by the Word of God What is more ordinary than that of the Philosopher used by Divines and approved by them and swallowed down by the credulous people who will believe such men what ever they say but not others which bring the express Word of God for their warrant which yet you see directly opposite unto the truth it self Thus the subtilty and cunning of the Serpent spoils us of Divine Truth as the Serpent dealt with our first Parents made them naked to their shame Gen. 3.7 And therefore the Apostle gives us sovereign counsel Col. 2.8 Beware lest any one spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is properly plunder you and 't is the worst plunder to rob us of Divine Truth such a plunder is this The true Philosophy according to Christ teacheth us not to fear them that kill the body Philosophy and vain deceit tells us that we cannot chuse but we must fear them because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this I oppose 3. Death it self is not to be feared by the friends of Jesus Christ Feared yea what friends of Jesus Christ who knows the evil world would desire to live in it except only to do the Lord Jesus all friendly offices and to help to deliver their neighbour out of the world He is afraid to dye who hath no hope afterwards to live saith Chrysostom Observ 3. What is the true Martyrdom what else but that the friends of Jesus Christ lay down their lives for his sake This is verum Martyrium i. e. a true and real witness unto the truth of God which is not to be given by words only for so they who are the enemies of Jesus Christ can give a verbal testimony The real testimony or martyrdome is with the voice of the life and death Such witnesses such worthies were the Apostles of Jesus Christ Act. 2.32 God hath raised Jesus from the dead whereof we are witnesses and with great power gave the Apostles testimony witnessing to the hazzard of their lives 5.30 31 32. We are wont to say we must lay down our lives if need require Nay our Saviour saith we cannot be his Disciples unless we lay down our lives our evil lives and that is the true Martyrdom See how the Apostle triumphs over all the enemies which might hinder him and the other friends of Christ from union with him Rom. 8.34 It is Christ that dyed yea rather that is risen again who shall separate us from the love of Christ c. Observ 4. The Disciples of Jesus Christ have enemies and such enemies as hate them even to death See Notes on 1 Thess 4.1 I dare appeal to the consciences of many who hate and oppose others by whom they know no evil whether that be not the very true reason why they hate them The will of the Lord is that his friends who do whatsoever he commands them should not fear the imminent perils of death it self yea that the daughters of Abraham his friend should not be afraid of any amazement 1 Pet. 3. Observ 5. See then who are the only truly valiant men who but the friends the Lovers of Jesus Christ Rom. 8. This admonition is directed as to all the Friends and Disciples of Jesus Christ so especially as appears by the context with the former words unto the Minsters of the Word it 's a notable ground of their boldness and resolution to preach the Truth of God and bear witness thereunto even to the death as Jesus Christ Isai 50.6 Christ speaks it of himself and all his friends Job 3.11 Verily verily I say unto thee we speak what we know and testifie what we have seen And so must the Ministers of God do they must testifie and witness the Truth of God which they know 'T is great rashness in men to testifie what they know not yea and cast away their lives and all in testimony of what they know not Our Lord commands his friends to preach and testifie of him even to the death but how canst thou whoever thou art confess Christ whom thou knowest not 'T is true indeed thou hast read much of Christ in the Scripture But hast thou ever seen his shape So saith our Saviour to the Pharisee Joh. 5.37 thou hast never seen him he is not formed in thee in death and in life thou art not a partaker of Christ Heb. 3.14 and 12. 2 Pet. 1. and how canst thou bear witness to him and confess him and that to the death They who bear witness of Christ they must know him Mark what our Lord saith to his Father Joh. 17.22 23. The glory which thou givest me I have given them that they may be one even as we are one c. Now consider with thy self hast thou received this glory of Jesus Christ Art thou one with him Is he one with thee and with the Father If so it be then thou knowest who he is and mayst give testimony if thus thou knowest Jesus Christ that confession of the Apostles may be thine 1 Joh. 1.1 That which we have seen c. Let every one consider well whether he know Christ thus yea or no before he confess him Otherwise to prate and talk of him before thou art conformable to his death and not partaker of his Divine Nature thou speakest what thou knowest not and bearest false witness of Christ Repreh 1. Those who out of pretence of friendship to Jesus Christ neglect their bodies Col. 2.21 22 23. Such as they who use their bodies rigorously kill that which ought to live and cherish and nourish that which ought to dye No man ever hated his own
former part of the same verse is quoted by three of the Evangelists St. Matthew Mark and Luke I will send my Messenger and he shall prepare the way before me Mal. 4.2 Vnto you that fear my Name the Sun of righteousness shall arise with healing in his wings To the fit receiving of this Sun of Righteousness the Prophet pre-requires the receiving of the Law and of John the Baptist the Preacher of it and of repentance vers 4. Remember ye the Law of Moses my servant which I commanded unto him in Horeb that is the Moral Law then vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord and he shall turn the heart of the fathers to the children and the heart of the children to their fathers These Predictions and Prophesies of the Old Testament were accomplished in the New for so the Evangelists bring in the Baptist both in order of time and order of doctrine fulfilling his course for John was born about half a year before Christ and he is brought in Teaching and Preaching and Baptizing before we hear of any of Christ's Sermons nay the beginning of the Gospel is St. John's preaching Mar. 1.2 Nay Christ himself and his Apostles they prerequire John's Doctrine to take place before the Doctrine of Christ John himself sends his Disciples unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing them to him Behold the Lamb of God c. Joh. 1. where the Disciples of John forsake him as having learned the doctrine of repentance and betake themselves to Christ Christ himself likewise when John was cast into prison executes the Office of St. John by preaching the doctrine of Repentance as you find expresly Matth. 4.17 He sends out his twelve Apostles saith the Text who preached repentance in all places where he himself should come Luk. 10.1 And when the Jews blamed him for Preaching and Teaching and asked him by what Authority he did those things Matth. 21.23 He tells them not by what Authority because they were not yet fit to hear or understand it and therefore prerequires in them the doctrine of John and blames them for not believing him The Apostles also in their communicating the doctrine of Christ alwayes suppose the preaching of John Act. 1.22 So Peter begins with Cornelius Act. 10.36 37. The word which God sent to the children of Israel after the baptism of John which he preached The Apostles Paul and Barnabas being separated to go to the Gentiles habebant Johannem in ministerio they had John for their minister Act. 13.5 which I understand to be the doctrine of John preparing the Gentiles whom they taught Acts 13. after the reading of the Law they began to preach to the People John say they had first preached before Christ's coming the doctrine of repentance to all Israel vers 24. Tit. 2.11 So that no man must think that the Office of St. John is yet abrogated as many would have the Law and any thing that would set them a work as therefore Christ entred unto those whom John had prepared so he is received by those whom repentance hath prepared and unless we admit that doctrine we cannot receive the doctrine of Faith and Grace by Christ Would we hear this sweet voice ecce Agnus Dei then hear that also prepare the way of the Lord like we this He that believes in the Son hath eternal life that then ought not to displease Every tree that brings not forth good fruit shall be hewn down and cast into the fire Reason out of Scripture perswades no less for ye have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all Communion with God Levit. 21. vers 22. Come out of thy Country Forsake thine own People Be ye separated 2 Cor. 6. The people were sanctified before they heard the Law Washings there were many before the sacrifice was offered John came to prepare a people fitted for the Lord Luk. 1.17 The Laundress useth two lathers the one is that of John the Baptist I baptize you saith he with water but one cometh after me greater than I he shall baptize with the Holy Ghost and with Fire The legal washing was weak and could not do away sin though as by water we discern the filth from the clothes so by the Law is the acknowledgement or discerning of sin But he shall sit like a refiner and be like to fullers sope Mal. 3. And how would you entertain the King would you not cause your streets to be made clean though at other times they are foul enough how would you entertain a Chapman that you gained by or a worthy guest you would make clean all your rooms that he should see his welcom now to Christ all things are open Heb. 4. 2. Repentance that we have not repented according to St. John's doctrine for such a kind of repentance is required of those who have not yet repented according to John's doctrine Matth. 21.32 John came unto you in the way of righteousness and ye believed him not but the Publicans and Harlots believed him and ye when ye had seen it repented not that ye might believe Confer 2 Cor. 7.9 sorrow to repentance The means immediately necessary are outward inward the Word Sacraments The Word is so immediate a means that Christ himself believed and received is hardly distinguished from it All flesh is grass and the glory of man as the flower of the grass but the word of the Lord endures for ever and this is the word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.24 25. so it is writ the Father the Word and the Holy Ghost 1 Joh. 5.7 Joh. 1.1 Therefore it is called the word of faith the word is nigh thee in thy mouth and in thy heart and that is the word of faith which we preach Rom. 10.8 1 Tim. 4.6 The receiving of the Sacrament is so immediate a means that thereby also we receive Christ according to his death Annuntiatis ye do shew forth the Lords death till he come Both Sacraments shew forth his death we are buried with him by baptism The inward means is a good will Thy people shall be willing in the day of thy power Psal 110. Christ is born hominibus bonae voluntatis Luk. 2.14 to or in men of good will Qui vult capiat de aqua vitae Apoc. 22.17 He that will let him take of the water of life Non vultis venire ad me ut vitam habeatis Joh. 5.40 Ye will not come unto me that ye may have life Wilt thou be made whole Joh. 5.20 Arca Dei in domo Amminadab The Ark of God was in the house of Amminadab Christ cum populo voluntario is with a willing people Si volentes sitis de bona terra comedetis If ye be willing ye shall eat of the good land When they willingly received Christ into the ship the ship was at the shore Joh. 6.21 Attende precibus servorum
Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 Marg. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself who is not the blessing only but plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some blindness by casualty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
light secret and open sinners close hypocrites and scandalous persons Both these strongly imagine themselves into the life and therefore are said to get in some other way than by the door as by following of a false light and by notions and high flown knowledges falsly so called and by much talking of heavenly things they imagine they have them A great and dangerous imposture and self conceit yet I fear too common amongst us Consol To the poor weak travellers who are passing through this narrow way who are crowding through this strait gate and entring into life who bear about in their bodies the dying of the Lord Jesus c. It is tedious to them This is no hasty no sudden death moriendo morieris we were daily plunged into sin 'T is easie to fall Sed revocare gradus superasque evadere ad auras Hic labor hoc opus est The contention was long between the house of David and the house of Saul 2 Sam. 3.1 but the house of David waxed stronger and stronger c. Nor is this any argument that God loves thee the less that he leaves thee long in the passage unto life He tryes thy faith thy patience thy long suffering there were no use of these if we could enter into life as soon as we desire it He proves thy love whether constant or no But prae Amore exclusit foras Doth he keep me out of doors even for love Yea this is an argument of Christ's love unto us Joh. 11.5 6. O let the love of Christ constrain us Love is strong as death Cant. 8.6 One of David's worthies is called Azmaveth the strength of death or strong as death The Barhumite the son of heat 2 Sam. 23.31 such is the fervour and ardent heat of Love in David's worthies the servants of Love that 's the true David jealousie is cruel or hard as the grave Esay 41.14 fear not thou worm Jacob and ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye mortals ye dead men of Israel Our translators turn it in the Margent ye few men of Israel I know not why they turn it so except such dead men be few whereas the natural dead are many they are said abire ad plures Why must they not fear There is great reason added I will help thee saith the Lord and thy Redeemer he who hath been thy guide unto death and lead thee into it by his example he shall redeem thee from death Exhort To enter into life and admit the life to enter into us Christ he is the way the narrow way the gate the strait gate he hath said he is the door unless we enter by him his humility resignation meekness c. we cannot enter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying 2 Tim. 2.11 if we suffer with him we believe we shall live with him Rom. 6.8 The door whose lintel is sprinkled with the blood of Christ is a sign of safety to him that is therein Exod. 12.22 Heb. 10.19 Means 1. Believe in Christ as the Scripture hath said of him He is the door 2. Love Life Charitas intrat ubi scientia foris stat Love enters in where knowledge is kept without 3. Hereby an entrance shall be administred 2 Pet. 1.11 More NOTES on ROM 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so death passed upon all men for that all have sinned THis is the Progress of Sin and Death the cause or according to another Translation the limitation of it In the words are these Divine Truths 1. All have sinned 2. Death hath passed upon all 3. Death hath passed upon all in that all have sinned The Reddition unto these parts of the Protasis or Proposition is 1. All shall be made righteous 2. Life shall pass upon all 3. Life shall pass upon all in that all shall be made righteous The Reddition or latter part of the similitude is not in the same tense because the malady in nature precedes the remedy that which is natural and corrupt is first and then that which is spiritual and therefore the first Adam is here called forma futuri the type of the second Adam who is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Verb whereunto it answers in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to err from the mark to miss what we aimed at as Judg. 20.16 Also to go astray or miss the way By Metaphor as the word is most used it signifieth to miss the mark whereat all our actions ought to aim the Glory and Praise of our God So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to miss err from the mark 1 Tim. 6.21 They have erred concerning the faith and 2 Tim. 2.18 who concerning the truth have erred To stray from the straight way of Gods Commandments The reason of this is the same with that of the first point in this Text. Observ 1. This discovers the falseness and doubleness of all mens intentions and aims by corrupt Nature They pretend and would seem to aim at and intend the Glory of God which is indeed the true Mark we all ought to aim at but they truly intend their own glory honour wealth pleasure and ease in the flesh These are too ugly that men should suffer them to appear in their own colours and therefore they veil them over with the Glory of God or some specious pretence or other This is that which our Lord means by the evil eye Mat. 6.23 by the evil eye and the dark light is to be understood the false intention misguided by the false light in us our Lord gives instance in Alms Prayer and Fasting Mat. 6. Alms may be given with a single eye and single intention or with a double and a false intention accordingly men may pray and fast but our Lord discovers the false hearts of all men And if the Light be darkness and the aim and intention according to that Light be false and double how can it be but the action when so misguided must also be sinful and miss the mark Psal 78.57 Hos 7.16 Observ 2. See the manifold aberrations and strayings from the way of the Lord falling short of the end Rom. 3.23 fallen short turning to the right hand or to the left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin that besets us on this side and that side They are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Take notice of the direful increase of Sin it came by one Man into the world yet from that ones Mans sin all have sinned See Notes on Rom. 6.19 Thus Sin opens the windows and death enters in Jer. 9.21 Repreh Why then do we accuse censure judge and condemn one another while yet we are all in the same condemnation all in the pit Exhort To level at the Mark Phil. 3.14 To walk according to the Rule Gal. 6.16 Death passed over all The word which we render to Pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
diversly understood according to the LXX Translation who by it render divers words in the Hebrew which therefore I shall distinguish 1. According to the term à quo from which the passage is made 2. According to the passage it self and 3. According to the term ad quem whereunto Sin and Death tends 1. According to the term à quo the word by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go forth 1. As a plant out of the Earth and so Death grows up out of the earthly and carnal mind Rom. 8.6 from a Root that beareth gall and wormwood Deut. 29.18 a poysonful Herb. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that 2 King 4.40 Man of God Death is in the pot a root of bitterness which springing up troubles us whereby many are defiled Heb. 12.15 2. As a Child out of the womb Sin being perfected brings forth death Jam. 1.15 and we read of the first-born of death Job 18.13 3. As the Sun goeth forth out of the East for so the false light goes forth such is Vr Chaldeorum Satan is an Angel of light the light that is in thee is darkness accordingly the LXX turn it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. It signifieth to go forth as a word out of the mouth and this is the word of Belial i. e. the Devil as the Syriack turns it 2 Cor. 6. which the Devil first spake into our common Mother and thence into all her Seed So what we turn Deut. 15.9 a thought in thy wicked heart Hebr. a word of Belial in thine heart and an evil disease Psal 41.8 An evil disease cleaveth unto him is in the Original a word of Belial or the Devil is poured into him and what we turn Psal 101.3 a wicked thing is Hebr. a word of Belial This is the word whereof the Wise Man speaks Ecclus. 23.12 A word cloathed about with death 5. It signifieth to go out as one goes out to war So the Serpent having by stratagem overcome the Woman he continues the war with her Seed Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul 1 Pet. 2.11 2. According to the motion and passage it self The LXX by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend and so death natural spiritual and infernal descends as an hereditary deadly disease as the Stone from the Father to the Child an hard and stony heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 a foul leprosie such as that of Gehazi 2. They render it by repere to creep Psal 104.20 for so it steals down upon all the posterity of Adam insensibly without any noise it is that true pestilence that walks in darkness Psal 91.6 So the LXX by it turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk like a walking spirit this is malum irrepens 3. According to the term ad quem or end of the motion or passage So the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to pitch a Tent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 13.12 and Isa 13.20 Death takes up the house of the Soul the Curse rests in it Zach. 5.4 it takes a circuit and goes round about as the Devils do 1 Pet. 5.8 who brought death into the world Wisd 2.24 and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it over-flowes as the Seas and therefore they render by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the floods of ungodliness the waters which overwhelm the streams of iniquity which go over the Soul Psal 124.4 So the Lord threatned Jerusalem Ezech. 5.17 By all these expressions we understand what the passage of death is and how it passeth over all The reason of this intimated in the opening of the first point is considerable in regard of that first Decree of God In the day that thou eatest thereof dying thou shalt die which is the Statute which the Apostle mentions Hebr. 9. Statutum est omnibus semel mori 2. From proportion of the punishment unto the Sin the Sin common to all and so the punishment 3. Point I shall give no other reason for this Point than the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo omnes peccaverunt The words have a double understanding and are urged by men of different judgements Both 1. By those who believe and acknowledge this first sin and so they turn them in that or in whom i. e. in Adam all sinned And 2. those who believe it not and so they turn them quatenus so far forth But truly that Translation profits them not for if so we render the words Death passed over all so far forth as all have sinned they will amount to as much as our present Translation Death hath passed over all so far forth as all have sinned for how far forth have all sinned unless according to that Original pollution contracted from our Common Parent by whom sin entred into the world Observ 1. Spiritual Death is successive and not all at once it passeth upon all in succeeding generations and upon all persons but by degrees Nemo repentè fit pessimus Moriendo morieris i. e. sensim by little and little Observ 2. What is the cause of this overflowing scourge as the Prophet Isaiah calls it Chap. 28.2 What is the reason of this deluge of calamities and miseries which overflow the Land The Apostle tells us the Reason Death passeth over all in that all have sinned we lay the blame one upon another out of partiality and such is our folly we think the cause of these miseries is some other thing than indeed it is our Lord implies as much Jer. 9.12 13 14. 1 King 8.33 When the people be smitten down before the enemy because they have sinned against thee vers 35. When heaven is shut up that there is no rain because they have sinned verse 37. Famine pestilence blasting mildew locusts verse 38. Who shall know every one the plague of his own heart Particular examples are infinite 1 King 16. Vengeance is taken by Zimri on the house of Basha and upon himself and all so ordered by God for his sins sake vers 18 19. And therefore the Prophet Isa 28.1 gives the reason of the overflowing scourge Wo to the crown of pride to the drunkards of Ephraim their pride covers them as a crown and compasseth them as a chain violence covers them as a garment they are swallowed up of wine and therefore the scourge must also swallow up overwhelm and overflow them Hence was the deluge of water which followed the deluge of sin and therefore it is called in the High and Low Dutch the sin-flood or the flood that came by sin Repreh Why then do we go about to hasten the death of one another It was the argument of the woman of Tekoah unto David We must needs all die and are as water spilt upon the ground 2 Sam. 14.14 Exhort Let us consider our
condition while yet in our sins and get out of this corruption wherein we are liable to death natural spiritual infernal 2. To confess our sins and forsake them Lev. 13.13 1 Joh. 1.9 All shall be made Righteous Ye may remember I told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is made ours by Faith the latter by conformity unto the death of Christ the point is both wayes true The truth of this we find in so many words Isa 60.21 Thy people shall be all righteous Before I enter upon these and the following points I must premise this difference between the Protasis and Apodosis the Proposition and Reddition thereunto That the Protasis or Proposition speaks what is past yea present As all have sinned and death passed upon all men c. But the Reddition speaks of a future estate All shall be made righteous Reason Thou art not a God that hast pleasure in wickedness Psal 5.4 No For the righteous Lord loveth righteousness Psal 11.7 It is his Image it is himself He loved the world also his own Creature and had he not loved it extreme well he had not given his Only begotten Son upon those terms That whosoever believes in him should not perish in sin and death c. Joh. 3.16 Rom. 8.32 So the Father loved the world that he spared not his own Son but delivered him up for us all And so 2. The Son of God loved the world that he spared not himself but Passus est quia voluit none but Christ could he must overcome the Devil Hebr. 2.14 He must be clean Hebr. 9.14 He offered himself without spot unto God 1 Joh. 3.5 He was manifest to take away sin and in him was no sin 3. The order of Nature requires it that the body being sick Physick should be taken by the head See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All this sutes with the Love of God our Saviour who would not that any should perish but that all should come unto the knowledge of the Truth and be saved 2 Pet. 3.9 5. It sutes also with his propitiation which is not only for our sins saith St. John 1 Joh. 2.2 but also for the sins of the whole world This was meant by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.17 the Mercy-seat it hath the name from covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so blessed is the man whose iniquities are covered but the word also signifieth purging And so our Translators Psal 65.3 Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Redeemer the Lord Jesus is and what is wanting but Repentance and Faith to lay hold upon him All this tends to the Glory of God that end and mark whereof we miss by our Fall and aim at anew in our recovery from our Fall for whereas the Apostle speaking of our fallen estate All saith he have sinned and come short of the glory of God Rom. 3.21 Numb 14.21 The Prophet Isai 60.21 speaking of our Restitution All thy people shall be righteous that I may be glorified Here is then the free Grace of God toward Mankind dead in trespasses and sins the great love of Christ See Notes in Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life shall pass over all men This is the Reddition which we have in terms equipollent though sometimes called Many as vers 17 19. sometimes All vers 18. and in express terms 1 Cor. 15.22 In Christ shall all be made alive proportionable to the passage of death over all life also passeth over all for so in regard of the term à quo The LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up as the Tree of Life doth from the Root of Jesse i. e. Christ the Life from the Being of his Father as Jesse signifieth who gives life unto the world Joh. 6. 2. As a Child out of the womb and so unto us a Child is born Isai 9.6 even the Prince of Life 3. As the Sun goeth forth even the light of Life Joh. 8.12 4. As a word goeth forth out of the mouth and so we read of the Word of Life Phil. 2.16 Christ the Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 5. As one goeth forth to battel so the Spirit of Christ against the flesh 2. In regard of the motion or passage it self it signifieth to descend so life descends as an inheritance to the Children of the Everlasting Father Isa 9.6 of which they are heirs together of the Grace of Life 1 Pet. 3.7 Judgement runs down like water and righteousness as a mighty stream Amos 5.24 3. In regard of the term ad quem the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to take up a Tent or Tabernacle and so Christ the Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 Reason Why must life pass over all God the Father is the Living God and hath life in himself and he hath given to the Son to have life in himself Joh. 5.26 And he gives life unto the world Joh. 6.33 And proportion there must be between the Malady and the Remedy the sore and the plaster for the sore Death passed upon all men And all men saith the Apostle shall be made alive 1 Cor. 15.22 Let any man read the following part of this Chapter he shall find that whatsoever the first Adam failed in the second makes abundantly supply Reason also there is from consideration of the heavenly Eve taken out of the heavenly Adam for as the first and natural Eve was the mother of all the living who lived the sinful life So the Lamb's wife the Spouse of the second Adam who is taken out of him is the Mother of all the living who live unto God Reason also there is from the nature of goodness which is diffusive of it self Observ 1. This discovers a great and dangerous errour in some who though there be so great a difference between the lapsed and faln estate of man and his restitution by Christ yet misapply the Scriptures proper to the one unto the other Isai 64.6 7. We are all as an unclean thing c. Spoken of those who live and continue in the lusts of the old man and provoke the Lord unto wrath by them not of those who are renewed and work righteousness of which estate vers 5. So Rom. 3.10 11. spoken expresly of those under sin and under the law vers 9.19 not of those under grace vers 21. Thus some will be God's people and the people of the new man when yet they walk according to the lusts of the old man yet apply unto themselves the names and titles of God's Israel Saints Holy Called as the Jews Jer. 7.6 They called themselves the people of the Lord The Temple of the Lord c. yet stole committed Adultery c. The Apostle tells us there shall be such 2 Tim.
a Prolepsis or answer to a tacite objection arising from the former words And may be framed thus If all men have sinned and death hath passed over all men in that all men have sinned Then it should follow that sin was in the world before the Law was given But that seems inconvenient for no man could sin before the law given because where there is no law there is no transgression Rom. 4.15 Now for a long time after the Creation about 2450 years no Law was given Therefore for that time there was no sin the world The Apostle meets with this Objection denying the minor or assumption by opposing the contradictory to it in the words of the Text Vntil the law sin was in the world But how could that be when there was no law The Apostle answers by distinguishing between the being of sin and the knowledge and imputation of it Sin is not imputed or reputed sin where there is no law yet sin then was and had a being the world when there was no law In the words then we have these two Parts 1. A Position until the law sin was in the world 2. An Exposition of it But sin is not imputed while there is no law we may resolve both into the Truths contained in them 1. Sin was in the world before the law 2. It was in the world until the law 3. Sin is not imputed or reputed while there is no law 4. Though sin be in the world before and till the law yet it is not imputed or reputed while there is no law 1. Sin was in the world before the law Quaere 1. What sin is here meant 2. How is it in the world 3. What law is here meant 4. How was sin before the law 1. By sin we here understand principally the first sin which we call Original brought into the world by the first Adam as also all sin derived from that polluted fountain 1 Joh. 2.16 All that is in the world the lusts of the flesh the lust of the eyes and the pride of life 2. By the world all mankind is here meant So vers 12. What is first called the world the Apostle presently calls all men And because there is a twofold world in man's heart Ecclus. 3.11 wherein sin principally resides for out of the heart proceeds evil thoughts c. Matth. 15.19 Sin may be said to have been in the world as in the proper seat 3. By the law some here understand the Law of Moses and it may be truly so understood in regard of those who take no notice of the Law of Nature which doubtless of the two is rather here meant and which hath the work before any written Law is made known See Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. How was sin in the world before the Law I answer sin before the law was in the world as dead as the Apostle speaks Rom. 7.8 Without the law sin was dead which is all one with the point in hand sin was in the world without the Law The Reason in regard of Sin and the Law 1. Sin as the malady and disease of the world must precede and be in the world before the remedy be prepared for it And the law given after sin was in the world supposeth this for the law was ordained and made for the lawless 1 Tim. 1.9 Sce Notes in Rom. 7.9 Object But here it may be doubted for if sin be the transgression of the law as 1 Joh. 3.4 Then must the law be before sin How otherwise can the law be transgressed by sin And therefore it seems that sin was not in the world before the Law I answer Sin was in the world before the law This may be two ways understood 1. Simply and absolutely Or 2. Comparatively and relatively 1. Simply and absolutely and so it is not true that sin was in the world before any law for we read of a Law-giver to Adam both 1. Affirmitive Of every tree c. And 2. Negative Of the tree of knowledge thou shalt not eat Both these are declared in legal terms Gen. 2. Besides sin generally is the transgression of a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 whence it followeth undeniably That the law must be before it can be transgressed And therefore sin which is the transgression of the law was not in the world simply and absolutely before the Law 2. Relatively and comparatively in regard of a law afterward to be given And so it is true whether we understand 1. The natural Or 2. The Mosaical and Moral Law that sin was in the world before the law Thus we read that after the fall the Lord promiseth to put enmity between the seed of the woman and the seed of the serpent Gen. 3.15 that is the law to be a perpetual enmity against sin in him So Ephes 2.15 The enmity even the law of Commandments So Col. 2.14 Observ 1. Observe our natural estate and condition What it is until the Law come we are in our sin See the condition of thousands c. See Notes in Rom. 7.9 It is no good Argument that sin is mortified in us because it seems dead in us and the motions of it appear not in us Ibid. Observ 2. Antiquity is no good Argument of the only true Church and true Religion we see here that sin was before the Law And the Devil himself was a murderer from the beginning and abode not in the truth Joh. 8.14 So it is no whit to their credit who call us of the Reformed Churches Novantes Novatores while they themselves are Veteratores 2. Sin was in the world until the law until the Law Yea and after the law was given much more How then do we understand this that sin was in the world until the law This point wants explication of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn until which like another of the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these ita pertinent ad tempus precedens ut de futuro non inferunt contrarium They so put a period and end unto the time past that they infer not the contrary fon the time to come Gen. 28.15 Heb. 13. Psal 11.2 8. 2 Sam. 6.23 Matth. 1. See Notes in Heb. 1. until I make Thus sin was in the world until the law That hnders not but that it was in the world after the law But so sin was in the world before the law that it seemed dead and appeared not but when the law came sin revived which is the Apostles exposition of the Text Rom. 7. Vntil the law sin was in the world There was some question of it then for then it appeared not there is no question of it afterward for when the law cometh sin reviveth c. And the Reason is 1. From the Antipathy of the law unto sin 2. The goodness and compassion of the Law-giver unto the sinners
continuance of his reign from Adam to Moses If we resolve these into the Principles whereof they consist they are these 1. Adam was a transgressor or committed transgression 2. Some have sinned after the similitude of Adams transgression 3. Some have sinned and not after the similitude of Adams transgression c. 4. Death hath reigned even upon those who have not sinned after the similitude of Adams transgression 5. Death hath reigned from Adam to Moses even over them who have not sinned c. 6. From the note of diversity though sin were not imputed when there was no Law yet death reigned And every one of these hath an opposite Apodosis as we shall see in the handling every one of them There was anciently a twofold reading of this Verse 1. One without the Negative As death reigned even over those who sinned after the similitude c. 2. The other with the Negative as we now read the words death reigned who had not sinned after the similitude c. And truly the pious Ancients both Latin and Greek Fathers have followed both readings as well they might and we may without any contradiction The meaning of the Affirmative is this Death reigned over Adam and also over all those who sinned as Adam did and after his Example 2. The other reading with a Negative hath this sence that death reigned over those who either sinned not or not after Adams Example not so heinously as Adam sinned 1. What a Transgressor is I lately shewed 2. Let us enquire what Adam is Though we have often mentioned the first Man in the opening of this Text yet what is signified here by the name Adam which was not named till now we have not yet shewn we shall therefore 1. Consider the name Then 2. the thing signified by it 1. Adam then hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Earth and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be red or ruddy so that Adam is Man made of red earth As Tyberius by reason of his cruelty was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust or earth mixt with blood the Apostle alludes to it 1 Cor. 15.47 The first man is of the earth earthy This name may be three wayes understood 1. As the proper name of our Common Parent 2. As the earthly Adam in us the common nature we have in us propagated from Adam Thus Adam gives his name to every one of us as a Father leaves his name to his Children according to which any one may be truly called Adam So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man ordinarily answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or natural man the man of this world 3. This name is also given to the Son of God or the Son of man who is in heaven the second Adam the Lord from heaven heavenly When then we say that Adam was a Transgressor we understand that Common Parent who hath propagated as his name so his nature unto his posterity Now that Adam was a Transgressor so it is in the Syriack or committed transgression as it is plain by the story Gen. 3. it was shewn out of the first point in this Text verse 12. with the reason of it And therefore I shall not trouble you with any thing then delivered only I shall answer an objection which seems point black to thwart this Text. Object 1 Tim. 2.14 Adam was not deceived but the Woman being deceived was in the transgression it seems therefore that not Adam but Eve was the transgressor or committed the transgression I could here trouble you with a long dispute and divers opinions of men which I wave I answer therefore the Man and the Woman are sometime opposed as in that Scripture The Scripture puts Antithesis for Protimesis Misericordiam volo non sacrificium Thou shalt not be called Jacob but Israel Moses gave you not the bread from heaven but my father giveth the true bread from heaven so here Adam was not deceived but the woman Sometime they are taken as one person so Gen. 1.27 In the Image of God made he him Male and Female created he them when yet the Female was not made which ye read first made Gen. 2.18 Thus when Moses recapitulates the Generations of Adam Gen. 5.2 Male and Female Created he them and called their name Adam for they are both as one person and expresly called one flesh so that whether the one or the other be meant or spoken of the name is Adam Besides although the Woman sinned yet was Adam the chief cause of Generation and Propagation both of Mankind and Sin with it and therefore may the transgression be called Adams and Adam be said to be a transgressor Observat Hence then appears the truth of that Psal 143.2 it is the inference of the Holy Ghost Isai 43.26 27. Thy first Father sinned and was a transgressor Where observe the low condescent of our God to our judgement He submits himself to our opinion who can say that he hath merited any thing for himself or others who hath his own demerits and sins Thy first father hath sinned and transgressed and made thee a transgressor from the womb O no in thy sight no man living shall be justified See Notes in Rom. 7.9 Apodosis Christ the second Adam is Righteous He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency THE JVST ONE Acts 7.52 who have shewed before the coming of that Just One and 22.14 That thou shouldest know his will and see that Just One Yea the wife to Pilate who condemned him acknowledged as much Matth. 27.19 Have thou nothing to do with that Just Man yea he himself who condemned him acknowledged him such vers 24. I am innocent of the blood of this just person so did the Traytor I have betrayed the innocent blood Reason 1. He is essentially such 2. It was necessary he should be such For ye know that he was manifested to take away our sins and in him was no sin 1 Joh. 3.5 Repreh This may justy reprove too many of us who complain of the Old Adam and take no notice of the New who remember these words thy first father sinned but forget that Christ is our second Father yea the Everlasting Father and that he was manifested to take away our sins who complain of a body of sin dwelling in us the Old Adam but remember not that in the New Adam dwells the fulness of the God-head bodily Who pity the Old Man and his lusts Alas it is my nature to be angry to be pettish and froward I am by nature prone to envy to pride to covetousness to gluttony to drunkenness alas I cannot help it I am inclined to it by nature thou art so but what nature is it is it not thy sinful nature is it not thy corruption that is in thee by lusts Mean time thou takest no notice of the Divine
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
built up for ever Mercy and Truth pretence of Truth without Mercy that would reign It is commonly said that the pride and covetousness and ambition of the former Governours brought the world to that pass wherein it was and truly I dare not excuse them but we are much wronged abroad whether we be teaching or such as would be ruling Elders if we be not altogether as proud and ambitious and covetous as they were and therefore let us take heed lest we continue and increase Gods Judgements among us and provoke him to take away this and all other Government from us Truly the sins of all ranks and orders of men bid fair for such an Anarchy or want of all Rule as ye read of Isa 3 1-8 and therefore we may justly fear that the Lord will make us as the creeping things that have no Ruler over them Hab. 1.14 Consol Here is singular Consolation unto the weaklings the Children that are partakers of flesh and blood who are righteous as yet by the righteousness of the Law and desire to be justified by the righteousness of the second Adam God the Father by his Law hath begotten in them a good will unto Jesus Christ the second Adam and his Righteousness But alas the Law is the strength of sin 1 Cor. 15. and occasions sin to reign more tyrannically and death by sin And because the Children are partakers c. Heb. 2.14 When Pharaoh is most tyrannical the people cry out unto their God and then he sends the true Moses Let us hear holy David speak his experience Psal 18 1-4 The sorrows or the cords Marg. of death compassed me about the floods of Belial i. e. the Devil that hath the power of death Hebr. 2.14 15. vers 5. The sorrows or cords of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. In his distress he calls upon the Lord and what comes of it vers 16 17. the like ye have Psal 116.1 and Psal 142 1-7 Rom. 7.24 25. Repreh 2. Those who in this very nick of time when the Kingdom yea the whole Christian world is in a suffering condition are yet so unseasonably ambitious of Rule that even now they contend for it as the Disciples of Christ when he told them of his passion strove among themselves who should be the greatest Luk. 9.46 This is just Adams property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not much more seasonable to suffer with him As he taught his Disciples upon that occasion Can ye drink of the Cup c. Matth. 20.20 To die with him that we may live with him to suffer with him that we may reign with him Repreh 3. Those who sleight and despise the life See Notes in Col. 2.12 Repreh 4. Those that despise the true sent Ministers of God Luk. 7.32 to be sure the fault is in the Minister If of an austere life as John then he lives like a Monk or if loving and familiar then who is he acquainted with but men without any Religion in them John comes in the way of Righteousness but men will not go out of their own way to meet the Lord in his way And may not this be truly applyed to the men of this Generation who disparage and vilifie the Life that must Reign so far are they from admitting it to reign over them Men are not ashamed to say that the Heathen live better lives than we do Yea that the Jesuites that the Pharisees Difficile est dissimulare diu Death reigned from Adam to Moses These words contain the duration and continuance of the Tyrant Deaths reign with the terms when it began and when it ended I must here remember ye 1. Who this Tyrant is 2. What his reign is 3. What is here meant by Adam 4. What by Moses 5. How Death is said to reign from Adam to Moses 1. This Tyrant Death is not only Natural but also Spiritual and Infernal the first-born of sin the Nephew and Grand-child of the Devil as ye find his Genealogy Jam. 1.15 Job 18. it is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rom. 8.6 to be carnally minded according to the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn it the mind and affection of the flesh and so our Translators Col. 3.2 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affection and in the margin mind so that according to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and affection of the flesh which is said to be death So that a carnal mind carnal thoughts reasonings imaginations carnal will love desire hope fear joy grief all these are Death 2. This Death is said to have reigned The word is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may understand it so to have reigned that it doth reign as I fear we shall find it doth for wheresoever there is such a carnal mind will and affection there is the reign of Death 3. By Adam we understand not only the person of Adam the first but the nature and that corrupted in every man which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man 1 Cor. 2.9.14 and this is here meant 4. Moses may be understood 1. Properly and personally 2. Figuratively 1. Properly according to the history of him Exod. 2. and so ye have his Name and Etymologie of it Exod. 2.10 2. Figuratively and so by Moses we understand 1. The Law given by Moses Luk. 16.29 Joh. 5.45 2. Christ the end of the Law 5. How did Death reign from Adam to Moses The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from may note a time or Epocha and a cause 1. A time and so the reign of Death from Adam's transgression unto Moses's Law is Two thousand four hundred and fifty years 2. 1 From Adam as a cause as a Common Parent polluting and defiling his Posterity vertually contained in him as a common Root So Levi was in Abraham's loyns c. 2. As a common polluted nature in every one propagated from Adam and inclining and disposing every one to the same transgression and it is true That Death reigned from Adam to Moses 'T is also true that sin and death and he that hath the power of sin and death i. e. the Devil reigned from Adam to Moses yea and yet reigns in every man from Adam that common sinful nature in him till Moses till the Law Varro tells us a story that when the Sabins entred Rome the Fort on the Capitol was committed to one Tarpeius He had a Daughter a Vestal Virgin called Tarpeia she let in the Sabins and she covenanted for what they bare on their left arms understanding their bracelets of Gold and Jewels and precious Stones which they wore on their left arms but they cast all their shields upon her and so destroyed her and entred the Fort. So our Mother Eve was taken with the lust of the eyes Gen. 3.6 Adam and every one of us have a Fort to
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Esau and came into the world immediately after it as I shewed thee before Where the Apostle saith I lived without the law once The meaning is he was so to the Law as if the Law were not as if the Law had been dead to him and this Metaphor he useth vers 4. ye are become dead to the law Where he compares the Law to the Man and those under the Law to the woman He should seem therefore rather to have said the Law is dead unto you than we are dead unto the Law For the similitude was thus as the Woman is free when her Husband is dead so are ye free when the Law is dead But that had been an odious speech to the Jews to say the Law is dead unto you and therefore he saith ye are dead in the law and it comes all to one and the same purpose As thus Ye are dead to the law and the law is dead unto you So that ye have nothing to do with the Law and the Law hath nothing to do with you no more than living men have to do with those that are dead I was alive without the law the Law was as it were dead unto me whence is appears what life he lived without the Law of Nature or Law of God where we must take notice of a threefold life 1. Of Nature 2. Of Grace And 3. Of Sin 1. Of Nature when a man lives according to the Law of Nature 2. Of Grace when a man lives according to the Law of the Spirit of life which is in Christ Jesus 3. Of Sin When he lives according to the law of his members according to iniquity which is a Law unto him I lived according to mine own will and pleasure I thought I lusted I loved I hated I feared I rejoyced I spake I did I left undone all what I would in a word I thought lusted spake did what I listed I had no curb no check no tye of the Law upon me I was a free-man I was alive without the Law For thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to live or be alive signifieth neither natural life nor spiritual life here but the life of sin which is improperly called life and more truly a death Thus the life of the man is that wherein he is more principally imployed The life of a drunkard is to be drunk vivere est bibere of a Gamster to game of a covetous man to covet c. and the nature of the man is so deeply moulded in sin that it seems to be his nature envy pride is the nature and life of the envious man the proud man Thus life is taken in the Scripture Thus walking which is conversation living in which ye walked while ye lived in them Col. 3.7 The Prophet David complains Psal 38.19 Mine enemies live and are mighty live i. e. they are lusty sound cheerful merry frolick in their sins and live without the law why doth the living man complain A man who lives in his sin Lam. 3.39 Vivamus mea Lesbia Eccles 6.8 What hath the wise man more than the fool What hath the poor that knoweth to walk before the living i. e. before the rich as the opposition intimates before rich and voluptuous livers Thus to live is taken 1 Sam. 5. vers 6. where David instructs his young men whom he sent to Nabal Thus shall ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that lives that Vatablus understands as if David should say Do they fare well as long as thou livest as a flatterer said to Claudius that set out the Ludi Seculares which were kept every hundred year and fell in Claudius his days Saepe facias But David is understood to speak otherwise by our Interpreters who add a proper supplement Thus shall ye say to him that liveth in posterity for so to live is taken by the voluptuous Poet. Vivamus Sera nimis vita est crastina vive hodie Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 King 1.25 They eat and drink before him and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let King Adoniah live Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him prosper Psal 22.27 your heart shall live for ever i. e. ye shall be merry and joyful This appears also by the contrary as in the story of Nabal 1 Sam. 25.37 His heart died in the midst of him all his mirth and sport had an end The Reason 1. In regard of the man There is a necessity that his natural and earthly life precede The first man Adam was made a living soul the last man Adam was made a quickning Spirit Howbeit that was not first which is spiritual but that which is natural and then that which is spiritual 1 Cor. 15.45 46 47. Seeing therefore the Law is spiritual and tends to the advancement of the spiritual life The natural life must precede so that he must necessarily say I lived without the law once 2. A second Reason is in regard of the Law for that was ordained for the lawless saith the Apostle 1 Tim. 1.9 as the means are ordained for their end and therefore the end must be before the means the lawless man living before the Law So that had there not been a man who had lived lawlesly and without the Law there had been no need of a Law But what we say of positive Laws is true also of Gods Law Ex malis moribus ortae sunt bonae leges The man is first diseased and then Physick is prepared for him First the man lives without Law lawlesly and disobediently that of the soul is the most deadly disease and then the sound and healing doctrine of the Law is prepared for him for the law was added saith the Apostle because of transgression Gal. 3.19 transgression therefore must precede and the man must first live without the Law 3. In regard of the Law-giver who is the only wise God and therefore well knows how needful a Law was for the man so long as he lived for had Christ and his righteousness lived in the man or had the man believed in Christ who is the power of God and loved Christ who is the righteousness of God there had been then no need at all of a Law to compel him thereunto Why Because the man then through faith in Christ the power of God and through love of Christ the righteousness of God should live in the righteousness of God witnessed by the Law and the Prophets which is that life which God requires Now if the man lived that life which God requireth what need he a Law to compel him so to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith he in Homer Why dost thou spurr a free-horse The law was not made for the righteous man 1 Tim. 1.9 But whereas that the Lord saw that the man had no will unto the righteousness of God nor faith in Christ Jesus but was wholly inclined unto his own lusts and his own will and that sin
check of the Law without remorse of conscience heretofore was this a liberty or a wildness was this a soundness or a sickness was this a life or more truly a death Afflict not thy self too much poor soul for these unruly motions of sin but consider with thy self if these be wicked sinful abominable and loathsome to thee What wert thou when thou wert one and the same with them when thou livedst in them without the Law thou wert one with them thou wert incorporate with them into the body of sin O rather magnifie the grace and goodness of thy God who looseth the bonds of thine iniquities who discovers thy sin to be sin and for sin condemning sin Rom. 8.3 who now undertakes the cure of thy spiritual ulcers This large suppuration and mattering this abundance of filth proceeding from thy wounds is an argument of strength and soundness in the inward parts that thou now feelest the deadly darts of Satan it s a sign of some life in thee where there is sense there is life and è contrà if thou perceivest thine own unrighteousness endeavour to find it more if thou seemest filthy to thy self be more filthy so we understand that Revel 22.11 Exhort Doth the Law come Doth thy sin revive Then let us be exhorted to live no longer without the Law but let us entertain the Law as we would welcome a guest For Motive hereunto consider the manifold blessings upon the obedient Deut. 28.11 The Lord shall make thee plenteous in goods spiritual goods the holy Spirit it self he shall bless thee in the land which the Lord gives thee the holy land or land of holiness Consider the curses upon the disobedient upon the out-laws The penalty of an out-law according to our Laws is loss of goods loss of the graces of Gods Spirit loss of lands loss of the holy Land Yea the out-laws caput gerunt luporum any one that meets thee may kill thee saith the Lawyer They are out of protection of the Laws for meritò sine lege periunt qui secundùm legem vivere recesserunt And such out-laws are we all while we reject the Laws of our God no better than Cain conceived of himself like fugitives and vagabonds upon the earth without any benefit of Gods Laws that who ever findeth us may slay us Aliens from the Common-weal of Israel strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 O Beloved As knowing the terrour of the Lord we perswade men Let us let us I beseech ye so many as are yet out-laws in-Law our selves before the Decree go forth ye know the out-law if sought and called in five several Counties refuse to come in and answer to the Law pro exlege tenebitur he is held as an out-law and those penalties pass upon him O how long how often hath the great King of kings himself sought his out-laws who ought to have sought unto him By how many Messengers hath he rising up early and sending them wooed us to come O how lowly how infinitly below his state hath he stooped to winn us to be merciful to our own souls What a low condescent is that that 2 Cor. 5.20 We are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God NOTES AND OBSERVATIONS UPON ROMANS VII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dyed and the commandment unto life was found to me unto death THE coming of the Law hath a double event 1. One in regard of sin 2. Another in regard of the man 1. In regard of the sin that revived 2. In regard of the man he died I call these events not effects of the Law for effects proceed from and depend upon causes truly and properly so called and so it cannot truly be said that the Law coming caused sin to revive and caused the man to dye but occasioned both for an event answers to an occasion or a cause by accident as an effect answers to a cause per se and truly and properly so called In these words therefore we have two events of the Law coming to the man 1. Sin revived 2. The man dyed I spake of the first I now proceed to the second event of the Law 's coming The man dyed Herein for our berter proceeding we may enquire 1. How he may be said so to dye 2. What death the man dyed 3. How upon the coming of the Law the man dyed 1. What death the man dyed privations are best known by their opposite habits and therefore as life is three-fold so likewise is death There is a life of 1. Nature 2. Grace 3. Sin And there is a death opposite unto that life of Nature Grace Sin 1. Of the first death these words are not to be understood for the man lives his natural life both under the life of Grace and the life of sin The question therefore lies between the two other deaths whether of them two is here to be understood whether the man may be said to be dead unto the life of Grace upon the coming of the Law or rather 2. dead unto the life of sin I find most Interpreters both Ancient and Modern agreeing that the former is here to be understood namely that the Law coming occasioned the death unto the life of Grace and that the Law coming the man dyed from his life of grace But under correction of better judgements I conceive that that death cannot here be meant by the Apostle for if we should understand that upon the coming of the Law the man then dyed from the life of grace then before the coming of the Law the man should have lived the life of grace for he is said to dye from that life which before he lived but that cannot be For before the commandment came he lived not the life of Grace as appears evidently out of the Context for before the commandment came he lived a lawless life a life without the law the life of sin And therefore when the commandment came he is here to be understood to dye from his sinful life which is that life which he lived before the commandment came 2. How may the man be said to dye The man is said to dye when the sin offers it self as a life unto him and he is a dead man unto the motions of it When therefore sinful thoughts represent the objects unto the man and he rejects them he is said to dye unto them Thus when envy pride covetousness c. present themselves unto the man for so many lives and the man still continues in the denyal and rejection of them He may be said to dye so many several deaths As when the Law comes sin revives and puts forth all her force so it comes to pass that the man dyes every day as the Apostle protesteth 1 Cor. 15.31 and 2 Cor. 11.23 he tells us that he was in deaths often 3. But
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
forth we hold and keep that Spiritual Love-feast which was wont and should for ever be a concomitant unto this Sacrament 1 Thess 5.11 3. What is the Committe of Examination Every mans own self judge your selves 1 Cor. 11.31 32. Let us examine our selves 2 Cor 3.5 Let every one prove his own work Gal. 6.4 4. Who is the Delinquent If we look for the Delinquent he is no other than every mans own self which is not to be understood only in regard of outward actions which may be left to the examinationn of another but the party to be examined is every mans own self according to that especially in himself which another cannot examine so well as he himself can as his inward actions The motions of his own heart and spirit So the Syriack here Let a man examine his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason In regard of 1. The Duty it self Examination 2. The Examinate and Exminer 1. The Duty is a reflex act which returns upon it self which is proper only unto man and no other creature Therefore let a man examine himself 2. In regard of the Examinate every one of us is sufficiently delinquent and faulty enough if he will stand to the dictate of his own conscience 3. And therefore who so fit an Examiner as he who is privy to all the Examinates Delinquency For who knows the things of a man but the spirit of the man that is in him 1 Cor. 2.11 Object 1. But the heart is deceitful Jer. 17. who can know it The heart of the wicked man made deceitful by the Deceiver that is another mans heart because we are unable to judge of things by their surface and know not one anothers heart And whereas the heart would naturally discover the purposes and intentions of it by nakedness and simplicity The Art of seeming conceals all from us 2. But if by this every man 's own heart be understood It 's true that no man knows his own heart without the light of God's Law and his Spirit For so every mans spirit in him is the candle of the Lord Prov. 20.27 which the Lord lights Psal 18.28 by which are discovered unto him the hidden things that lay before in darkness Observ 1. No person unexamined is to Communicate c. Levit. 21. and 22. Commune with your own heart so did they qui redierunt ad cor who returned to their heart Object 2. But is there no cognizance to be had of other mens sins if so why may not one man examine another I Answer some mens sins and misdemeanours are manifestly known Gal. 5.19 others there are of which there goes a great and strong fame and happily not without vehement cause of suspicion 1 Tim. 5.24 1. The first prevent all judgement and need no examination 2. The latter sort may be examined by others yet so 1. That he who examines be such a spiritual man as the Apostle speaks 1 Cor. 2.15 16. See Notes in Job 12.12 Yea 2. Though there be such a spiritual man who judgeth all things yet it 's extreme necessary that the Examinate be also examiner himself Observ 2. No person rightly examined is to be debarred Repreh 1. Those who would come or do come without examination what else do they who come Drunkards and go as they come and continue as they are O what is this but to make the Supper of our Lord convivium cyclopicum a meal of murderers dogs swine wolves vipers c all coming to it without any reverence intending to cover their intended abominations with the holy flesh of Christ as if Christ were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak to cover our shame a servant of sin like to perverse Sardanapalical Epicurean swine but these works are manifest Repreh 2. Those that discern this unworthiness in others whoring stealing drunkenness c. and exclude such yet consider not that they exclude themselves from the true inward Supper of the Lord Rev. 3.20 while they live in open enmity with God spiritual thievery and fornication envy pride covetousness wrath revenge the Name of Christ is much blasphemed through these O how should Jews and Turks and Heathen become Christians when the professing Christians are more profane epicurean unchristian more Antichristian than the very Jews Turks and Heathen Repreh 3. Their over curiosity and censoriousness which pry into others and neglect their own examination of themselves Doubtless it 's a very great fault among us yet practised by very many who would gladly be prying and peeping into the Consciences of men yea judge them already are not these phrases heard among us a rotten hearted man c. Why dost thou condemn thy Brother We must all stand before the judgement seat of Christ Truly I know not what pretence or shew of reason many have who yet will be Godly when truly these are the Acts wherein they perversly follow God and indeed follow the Devil himself What is more peculiar unto God than revenge and knowing of the heart Vengeance is mine yet who takes not this from God I the Lord search the heart Thou alone knowest the hearts of the children of men 1 King 8. It 's the Devils part to take these from God he would dare to intrude into the Throne and judge of his secrets in the hearts of men Thus he began to charge God himself with lying We may know more by our selves than all the world can Paul the chief of sinners yet afterward having examined and purged himself he knew nothing by himself we must every one give account for himself How much greater is God than another mans Conscience Consol I have examined my self and I find so many sins that deter and affright me God is greater than thy Conscience greater in Mercy and plenteous in loving kindness 1 Joh. 3.20 The Judge when he hath examined he gives an impartial sentence yet when he hath so done the power of pardoning is yet in the Prince Every mans Conscience is an impartial Judge which condemns or acquits the Examinate but God is greater Mercy triumphs over Judgement when we have judged our selves then the Mercy of God is greater The good God pardon all these 2 Chron. 30.18 19. Exhort To this Duty to prepare our Accounts before we come to the great Examiners Office both concerning 1. Sins committed and 2. wants of good disposition hunger and thirst Sign 1. Whether have we examined our selves touching all those Objects forenamed 2. Whether by a right Rule many judge themselves by themselves and so are not wise many by the Opinions of those whom they prize Ne te quaesiveris extra seek not thy self without thy self What is so true a Rule as the Canon of God's Word 3. Whether effects follow upon due examination repentance conversion hunger thirst 4. Whether do we imitate the Lords death and burial 1. His death Ipsum pro nobis esse passum That he died for us Nos cum ipso debere compati
That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
the more free to commit sin like the whore in the Proverbs 7.14 Hodie reddidi vota mea therefore I am come forth to meet thee come let us take our fill of love vers 18. The Sacrament even the Holy Sacrament it self will prove to us as an old thing and little worth as it did to Judas who received it and the Devil with it Even the Holy Table it self if we rest in opere operato as they speak barbarously even the Holy Table it self will be made a snare to us and that which should have been for our welfare will prove to us an occasion of falling Seeing therefore Beloved that all outward Ceremonial Services if rested in Are 1. Old things and of little or no value 2. Seeing they are transitory 3. Seeing they unprofitable yea unlawful if rested in 4. Seeing they cannot adequately signifie the things which they were intended to represent 5. Seeing they hinder the very end for which they were intended Yea 6. Seeing our best outward actions our best forms of Godliness prove no better if rested on if any deny the power of it Seeing all these old things must be dissolved and pass away what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of God And according to his Promise looking for new heavens and a new earth wherein dwelleth Righteousness Wherefore Beloved since we look for such things let us be diligent that we may be found of him in peace without spot and blameless Seeing all outward Services are old things and must pass away Let us lay hold on the Kingdom that cannot be shaken Hebr. 12.26 27. and not build upon sandy foundations but on the Rock Christ lay hold on hope have and hold fast Grace and lay hold on eternal life unto which he bring us who hath dearly bought us c. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old things are past away behold all things are become new MOral old things are past away What is here meant in general by old things I dispatch'd before when I shewed that two kinds of old things must pass away 1. Ceremonial old things 2. Moral The Ceremonial old things I then spake of and shewed Reasons why they ought to pass away from us It Remains that I now speak of the second kind of old things which I call Moral and they are no other than our old sins Vetera sunt veteris hominis vitia saith Anselm Old things are the vices and sins of the old man The old corrupt understanding the old perverse will the old inordinate affections the old sinful life and conversation which because they spread themselves over the whole Man and are of equal extent with him and no other than the Old Adam the Scripture calls them the Old Man And therefore with some resemblance to a man we may consider these old things 1. Sin hath a body Rom. 6.6 if we anatomize that body you shall find 2. Parts of the body the earthly members Col. 3.5 fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 3. It hath a reprobate mind Rom. 1.28 4. It hath a Spirit the Spirit of Errour 1 Joh. 4.6 5. The old man hath works Col. 3.9 Ye have put off the old man with his deeds And these works are either 1. Inward as spiritual wickedness in heavenly things Ephes 6.12 And from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness All these evil things come from within and defile the man Mar. 7.21 2. The old man hath other works which are outward The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revilings and such like Gal. 5.19 20 21. These are the old mans parts and his works But is he naked yes naked to his shame and therefore he gets fig-leaves to cover his nakedness what other cloaths he hath is a garment spotted with the flesh Jude v. 23. yea the old man himself is a garment Eph. 4.22 That ye put off concerning the former conversation the old man So that though we name no more here are old things enough to pass away the Lord be merciful unto us and grant they may all pass away from us But what 's meant by their passing away I told you before that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render such words in the Hebrew as signifie a change of things 1. Now whereas there are many kinds of changes this is the ultimate and final change the last change of all 1. Destruction That the body of sin may be destroyed Rom. 6.6 2. Crucifixion They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 3. Mortification and killing Mortifie your members that are upon the earth Col. 3.5 If you by the spirit shall mortifie the deeds of the flesh ye shall live Rom. 8.13 And this is the change understood here by the passing away of old things a blessed change the Lord vouchsafe it unto us all 2. The word notes the change or passing away of a kingdom whereas therefore sin had usurped a tyranny over us and reigned unto death Rom. 5.21 When sin is deposed from the dominion and power that it reign no more in our mortal body that we should obey it in the lusts thereof When the kingdom of sin is abolished and destroyed out of the Soul and Gods kingdom come that 's the passing away of sins kingdom O blessed change when sin 's dethroned and deposed and Gods kingdom come 3. The word notes the changing the Law of the kingdom Whereas therefore the Law of God is destroyed O Lord it is time for thee to lay to thine hand for they have destroyed thy Law saith the Psalmist and when iniquity so far prevails with men that they imagine mischief as a Law then the Law of sin is in force and bears sway in our members but that Law is annulled abrogated and passeth away when the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 O blessed change when the thraldom and servitude under the Law of the members passeth away and is exchanged for the law of the spirit of life the law of liberty the glorious liberty of the sons of God The Reasons why these Moral old things must pass away are considerable 1. In regard of the old things themselves 2. In regard of the new Creature 3. In regard of God the ancient of dayes 1. As for the Moral things themselves they are of a passing and a transitory nature 1 Joh. 2.17 The world passeth away if the world passeth away then all those things which are in the world must pass away with it they are the
he works all their works in them Hence the true believers have their Name and are called Christians from Christ in them and although denomination may possibly be from somewhat that is without a man as from his effects as Tully said Verres had his name ab everrendo from rooting up all whereever he came yet no man is said to be strong but from strength within him nor wise but from inward wisdom nor righteous but from inward righteousness nor good but from goodness in himself in a word a man cannot be called a Christian Man but from Christ in him who is the goodness the righteousness the wisdom the strength and power of God Observ 3. Hence it follows that there is an inherent an inward righteousness in the Believers of Jesus Christ This I proved at large when I opened and vindicated lately that mistaken and mistranslated Text Heb. 10.34 which is to be read thus Knowing that ye have in your selves a better and more enduring substance Here we might reprove those who own not nor acknowledge the Lord Jesus Christ so near them as to be in them Axiom 2. Jesus Christ was evidently or before their eyes set forth crucified in the Galatians Since it 's certain that Christ was not set forth before their eyes outwardly as all agree by their eyes then must here be meant their minds or the eyes of their understanding as Ephes 1.18 But how do we understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn set forth Not to trouble you with an old errour arising from a misunderstanding and false reading of the word the Latin word prescriptus for praescriptus Two wayes there are which seem more probable 1. That the crucifixion and death of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set forth by the Sacrifices and Ceremonial Services of the old Law as also by the Prophets 2. That by the preaching of the Gospel and administring the Sacraments the Lord Jesus was evidently declared and set forth as if he had been crucified before their eyes and both these wayes sufficiently declare the meaning of the Apostle here and both these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Christ was written of in the holy Scripture and set forth in writing before us Moses wrote of me saith our Lord Joh. 5.46 and we have two places in the margin Gen. 3.15 Deut. 18.15 whereas indeed in all his writings especially in the Ceremonial Law in all the Sacrifices c. Moses wrote of Christ so did all the Prophets and David and other Pen-men of the Psalms as our Lord saith Luk. 24.44 And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me for so Moses wrote of Christ Joh. 5.46 For saith our Saviour Had ye believed Moses ye would have believed me for he wrote of me and what he wrote as also the Prophets Christ himself declared that they were fulfilled Luk. 24.44 as before And why must the Lord Jesus Christ be thus evidently set forth crucified in them The Divine Wisdom judged this a powerful and efficacious means to beget Faith Luk. 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his Name among all Nations and that for the obedience of Faith Rom. 16.26 also to beget love and obedience and conformity unto his sufferings John 12.32 33. And I if I be lifted up from the earth shall draw all men unto me 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Note here a ground which zealous Antiquity took for pourtraying painting limning engraveing and carving Crucifixes and Images of the Lord Jesus Christ in the flesh which if they had been used to no other end than what is expressed in the Text evidently to set forth Christ crucified in them as at this day such Images are used in some Protestant Churches I believe they would not have given any great offence to wise men But when afterward they began to be abused to kissing adoring and worshipping then began that dispute which long time troubled the Church whether Images should be tolerated in Churches or not Yea when the zeal for Images grew so hot that it was positively affirmed for truth that not only the Image of Christ was to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they understand Divine worship but the Cross also was to be worshipped with the same such Images and Pictures then grew dangerous and pernicious so that it was high time to remove them and take them out of the way Mean time that came to pass which is wont to do in almost all Controversies Veritas altercando amittitur Truth is lost with striving for it The doctrine of the Cross and how Christ is crucified in us and how we ought to be crucified with him this necessary doctrine became almost altogether unknown Observ 2. The Apostle may speak this as truly to us as to the Galatians for although it be most true that the Lord Jesus Christ suffered by the Jews on the Cross at Jerusalem yet is it as true that he hath and I fear yet doth suffer all the world over It is true that Pilate and the Jews are wont to bear all the blame though we are our selves as guilty as they if we continue in our sins Observ 3. And it is as true that the Lord Jesus is evidently set forth before our eyes even crucified in us for so he may seem really and in effect which is the truest word to speak to every one of us from off his Cross Weep not for me but lament your own sins Saul Saul why persecutest thou me O Man remember from whence thou art fallen and do thy first works Observ 4. Hence it appears what the Lords end hath been and yet is in exhibiting outward manifestations of his Truth To what end does he shew us things without us but that we should look for the like things within us Before our eyes Jesus Christ is evidently set forth crucified in you Zach. 12.10 They shall look upon me whom they have pierced saith the Father and they shall mourn for him as he that mourneth for his only Son they have pierced the Father and the Son the Father in opposing his attractions and drawings by his Law his Teachings his Corrections and they have pierced the Son in that they have grieved his holy Spirit they have crucified him afresh This is done in the valley of Megiddon when they are humbled by the preaching of the Gospel
great and important duty may be done and is done by all those who are Christs for they crucifie the flesh The Apostles drift here is to put a distinction between those under the Law as the Galatians desired to be Gal. 4.21 And 2. those under the Gospel 1. They under the Law are liable to the works of the flesh whereof he propounds a Catalogue vers 19. and consequently to Condemnation But 2. They who are under the Gospel are led by the spirit of Christ and bring forth the fruits of the Spirit and crucifie the flesh with the affections and lusts 1. They crucifie the flesh that must be distinct from the effects of it which follow with the affections and lusts So that for our more distinct consideration of these words I shall take them asunder and propound unto you these three Divine Axioms 1. The Christians or Disciples of Christ are Christs and belong to Christ 2. They have crucified the flesh 3. They have crucified the flesh with the affections and lusts 1. The Christians or Disciples of Christ are Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are such as belong unto Christ This is needful to be explained because it is the subject and foundation on which the following Divine Truths are built with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples of Christ or Christians are described Who then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are Christs They who are Christs are considerable either in themselves or as compared with others 1. In themselves they who belonged to Christ were called by diverse names See Notes in Act. 11.26 Reason 1. They are correspondent to their Pattern Reason 2. In regard of the Father Col. 1.12 and the Son Joh. 17. Observ 1. The transcendent dignity of Christians Jam. 2.7 Observ 2. Christians and Disciples of Christ they are not their own they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Christs Observ 3 As these words are comparatively taken learn hence O Christian man in what estate thou art c. See Notes in Act. 11.26 But how is it true that they who are Christs have crucified the flesh This is with similitude to Christ who is made sin for us and said to be put to death in the flesh 1 Pet. 3.18 and to have suffered for us in the flesh Chap. 4.1 And therefore in conformity unto his Crucifixion the Old Man of sin is to be put to a like death Rom. 6.6 Knowing this that our Old Man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Thus the sinful flesh or flesh and body of sin answers to Christs flesh and our Patience unto his Cross whereby the body of sin is crucified The Reason why they who are Christs ought to crucifie the flesh See Notes in Luk. 9.23 Object But the Text seems not to impose this as a duty on us to be done but speaks of it as already supposed to be done They that are Christs have crucified the flesh c. Respon It 's well worth our notice that sometime Christ sometime they who are Christs are said to have done or suffered that which they are yet doing So 1. Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hath made the purging of our sins Heb. 1.3 When yet he continues to make the purging of them 1 Job 1. He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness Thus Heb. 2.16 He took on him the seed of Abraham The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense as being the daily work of his providence to lay hold upon the seed of Abraham the faithful ones and to keep them from falling 2. Thus when they who are Christ's are said to be dead and buried with Christ by baptism Rom. 6.2 3 4. The words are in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which note their continued act of dying spiritually being baptized and being buried with Christ Thus the Colossians are said to be risen with Christ yet vers 5. they are exhorted to mortifie the earthly members And the word here also is in the Aorist And thus in the words of the Text They that are Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have crucified the flesh c. they have so done it that they are still doing of it Observ 4. The subtilty of Satan who for preservation of his own Kingdom hath brought mis-interpretations upon the Cross c. See Notes on Phil. 2.8 They who are Christs have crucified the flesh We must here enquire 1. What 's meant by the flesh 2. What it is to crucifie the flesh 3. How it is true that they who are Christs have crucified the flesh 1. The flesh here signifieth the old man Rom. 6.6 2. The word we render a Cross is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of old was nothing else but that the Latin calls palus or vallus a long spar of Timber sharpened at one end and driven into the ground it had the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the erecting and setting it up into the air saith Eustathius and was used first for defence many such stakes being fixed into the earth about ones dwelling But afterward they fastned a transverse piece of Wood to the top of it and made it a Cross and used it for the execution of Malefactors Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crucifie or to fasten a Malefactor to the Cross Thus the word is used Matth. 27. As for the kind of death it was very painful See Notes on Phil. 2.8 ad finem in additionibus 3. But what 's this to us And how is it true that they who are Christs have crucified the flesh Surely it 's a principal duty of Christianity See Notes on Psal 28. in addit It is not truly understood what is the true spiritual Cross which our Lord commands his Disciples to take up The most agree that by the Cross of Christ is to be understood all manner of afflictions and persecutions Omnis generis calamitates piorum presertim veritatis causâ toleratas saith Flace Illyricus c. We can be no otherwise Christ's Disciples Nisi ad multas aerumnas ferendas compositi simus saith one of greatest name And another not much inferiour to him Nequit absque Cruce persecutione praedicari in mundo regnum Dei I might name many more who interpret the Cross of Christ to be afflictions and persecutions But persecutions cannot be the Cross of Christ See Notes on Phil. 2.8 Besides persecutions and afflictions befal all men alike Eccles 9. Cruci suae non minus affixi sunt reprobi whereas the Cross is here directed to Christ's own Disciples Matth. 10.38 Luk. 9.23 Observ 1. Note here the Types and Figures of the old man crucified with his passions and lusts We read what a great execution there was done by Josuah soon after he came among the Malefactors in the Land of Canaan Chap. 8.29 He hang'd the
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed 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 burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy 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 both he 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 Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
are spent on this Argument I shall therefore spend no more time in the proof of this point only I shall shew the Reasons of Christ's Resurrection and then make application of it unto our selves The Reasons of Christ's Resurrection are considerable In regard of 1. God who raiseth the dead 2. Christ who is risen from the dead 3. God's People Christian Men and Women who must be raised from the dead 1. All the wayes of the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Truth which meet us very oft together in Scripture and God hath engaged them both for the Resurrection of Christ 1. He engaged his Mercy when out of meer Grace and Favour to us He raised up our Lord Jesus Christ as St. Peter blesseth God for it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead 2. He engaged his Truth Psal 16. Thou wilt not leave my soul in hell neither wilt thou suffer thine Holy One to see corruption This St. Peter interprets of our Saviour Act. 2.30 31 32. and averrs it to be fulfilled in him 3. He freeth both his engagements at once Act. 13.34 As concerning that he raised him from the dead now no more to return unto corruption He saith on this wise I will give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David 2. In regard of Christ his Person and Office 1. Such was the dignity of his Person so great was his Power That it was impossible he should be detained by death Act. 2.24 God hath raised up Jesus having loosed the pains or as the Syriack word signifieth the cords of death which are more properly loosed than pains because it was not possible that he should be holden of it and therefore he loosed his bands as easily as Sampson his type brake his cords Destroy this Temple saith he and in three dayes I will raise it up and I have power to lay down my life and I have power to take it up again 2. In regard of his Office of Eternal King and Priest Mediator and Intercessor of his Church none of which could have been performed by him had he been still seized by death 3. In regard of Gods People for all the blessings of God and Christ are centred together in the Church He was delivered for our sins and raised again for our justification Rom. 4.25 And this to be the main drift of the Law and Prophets and the summ of Pauls preachings Act. 26.22 23. I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the People and to the Gentiles This point is usefull for 1. Instruction 2. Reprehension 3. Information Observe then a pledge and earnest of the Resurrection from the dead It is the Apostles Argument If Christ be risen how say some of you that there is no resurrection from the dead Christ is our Head and he is risen and therefore he must have a body conformable unto him Christ is the first fruits of them that sleep every one in his own order Christ the first fruits afterward those who are Christs 1 Cor. 15. Certain it is then raised we shall be but it concerns us neerly to look to it and provide betimes They that have done good shall come forth to the Resurrection of Life and they that have done evil unto the Resurrection of Condemnation Joh. 5.29 2. Observe how true and faithful our God is in the performance of his great Promise It is the use which St. Paul makes of Christ's Resurrection Act. 13.32 33. We declare unto you glad tydings how that the Promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again He that is faithfull in little is faithfull also in much So our Lord reasons in regard of us Luk. 16.10 Thou hast been faithful in a few things Mat. 25.21 A rare vertue because commonly men are wont to neglect small things De minimis we say non curat Lex we mean the Humane Law not Divine But we may reason concerning God He who is faithful in much he is faithful also in little for he who hath given us his Son to die for us and to rise again how shall he not together with him freely give us all things For all things are less than he is Rom. 8.32 we depend upon him for eternal happiness and shall we not trust him for temporal blessings We may relie upon him for the salvation of our souls and shall we not relie on him for the support of our bodies If some great Rich Man were bound to pay us such a summ of money we would not doubt of it though he might prove false or break God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God all-sufficient who can neither be deceived nor deceive hath promised all things necessary for us yea he hath performed one of his greatest promises The Resurrection of the Lord Jesus And shall we not trust him for the less God is true in performing his promises Let us be true and faithful to him to perform our promise at the Sacrament otherwise let us know that God is true also in his threatnings 3. Observe the Truth of Christ's Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. 1.4 This is a sure guard of our Faith and of the whole Christian Religion 4. Observe the verifying of all those Types and Figures which foreshewed our Lords Death and Resurrection That of Jonas observed by our Saviour Matth. 12.40 That of Daniel delivered from the Den of Lyons and exalted to honour That of Joseph promoted from the Prison to the Throne and called Zaphne Paneanah the Saviour of the world But because his two estates were so different as death and life they were not possible to be figured in any one Creature But the Fathers have observed the like in Nature as that of the Palm-tree which being dead and consumed revives out of its own dust if we may believe the Philosophers or that of the Phaenix which dyes and returns to life out of its own ashes If we may credit Historians Philosophers and the Greek and Latin Fathers who make both these Emblemes of the Resurrection unless it be one and the same story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifying both the Phaenix and the Palm-tree But we need not borrow Types from nature of the Fathers observation The Scripture it self is copious enough in examples more ordinary But that is a most fit one Joh. 12.24 Except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
raise us up by Jesus 2 Cor. 4.14 Thus he taught the Ephesians and us That God hath quickned us together with Christ and raised us up together Ephes 2.6 And to the same purpose many like places may be observed contrary to the custom of some Postillers nay some of the Fathers who spin and weave out dry and tedious discourses only by way of historical narration touching our Saviours actions They tell us long stories of Christs birth all the circumstances of it Christ's Sufferings his Crucifixion his Death his Resurrection c. all which are as plain as they can make them in the express Word of God known and believed of all even of enemies even of the Devils saith St. James Mean time they neglect that which is the end and chief scope of all these our imitation or following of Christ our conformity unto Christ in all these as in this Article of the Resurrection sometimes they bitterly inveigh against Pontius Pilate the Priests Scribes and Pharisees for consulting how to keep Christ in his Grave Sometimes they deride or mock the poor Soldiers who were hired to keep him in his Grave Sometimes they chide Thomas for not believing to what purpose As if the Resurrection were bounded only within Christ's person and no way concerned his Mystical Body and us Christians or if it concerns us yet only so far as to believe it or as if to know the History of Christs Resurrection without the experimental knowledge of the power of it in our selves that we also might attain unto the Resurrection from the dead were enough to save us Or as if the Power of Christ's Resurrection furnished us rather with a cloak to cover our sins than with strength and ability to arise from sin O how different is St. Paul's way of handling Christ's actions and accordingly let us rectifie our Meditations 1. By his Birth that Christ may be formed in us Gal. 4 19. 2. His sufferings if we suffer with him we shall reign with him 3. His Crucifying I am crucified with Christ they that are Christ's have crucified the flesh with the affections and lusts Gal. His Death If we dye with him we shall live with him Tim. 4. His Resurrection in the Text if ye be risen with Christ Observ 3. It is possible then to arise from sin This Doctrine the world cannot away withall Observ 4. Wicked men's unexcusableness while they continue in their sins Repreh It reproves those who are faln and will not rise again but lye dead yea buried in sin with the heavy grave of custom upon them and have lain longer than Lazarus in his grave stinking in their noisome sins yea and glad of this their spiritual death as the Saints are of their Resurrection like those whom Job speaks of Job 3.22 who rejoyce when they find the grave A bird may delight her self in her cage God hath not given her the understanding of a man A Prisoner 't is possible may live contented in his prison and sing in the stocks Paul and Silas did so and there was good reason for it The word of God was not bound though they were But these are such fools and mad men that though they know neither the power of Christ's death nor of his Resurrection nor desire to know it though they be dead in trespasses and sins though the dungeon of Hell gape for them and Satan at their right hand stands ready to receive and torment them yet so lamentable is the case of these men fruuntur iratis diis they are content with that deplorable condition like him who was possessed with the Legion of Devils and contentedly dwelt among the tombs Marc. 5.3 But these have their Resurrections too Such as they are though not with Christ who rise up early and eat the bread of carefulness who ambitiously mount up as high as Lucifer they will be like the highest These who rise up early to follow strong drink and continue until night till the wine enflame them Those who sit down to eat and to drink and rise up to play But as for that better Resurrection as the Apostle speaks that Resurrection with Christ they look not after it They regard not the work of the Lord in them nor the operation of his hands Esay 5.11 12. All these indeed are Resurrections but not with Christ not Resurrections from the death of Sin to the life of Righteousness No no these are Resurrections unto condemnation Joh. 5.29 Consol To the true Colossians those who are punished and humbled under the mighty hand of God who sit in darkness c. Exhort Let us be exhorted to rise with the Colossians as they arose with Christ the Motives might be very many 1. The terminus à quo from which we must arise 'T is sleep Awake and arise thou that sleepest But if he sleep he shall do well O but it 's a dead sleep a sleep in death if that be not enough to rouse us out of it Then know that while thou art under this death God is not thy God He is not the God of the dead but of the living and thou most unlike to him He a living God the God of life thou a dead carcase stinking in thy grave of sin as noysome unto him as a carcase is to us loathed and abhorred by its own friends and such art thou to God He is not the God of the dead This is the unregenerate estate the state of infidelity the kingdom of darkness the shadow of death 2. As for the teminus ad quem to which we must arise 'T is life And is not this enough wilt thou know what life It is the Life of the holy and blessed God himself Eph. 4.18 What else but to be like unto God himself Eph. 5.1 What else but to be partakers of the divine nature 2 Pet. 1. What else but to obtain the Crown of Righteousness Jam. 1.12 A state of glory a glory to be reveiled in us Rom. 8.18 19. O glorious estate But there are so many false christs arisen in the world as our Saviour foretold and false christians with them that it 's a very difficult thing to discern who are truly risen with the true Christ These signs I conceive infallible whereby a man may approve his Resurrection both to God and Man 1. To God as Job did Thou knowest saith he that I am not wicked His friends accused him as an hypocrite he appeals to God So did David Examine me O Lord and know my heart try me O Lord examine my thoughts see if there be any way of wickedness in me and lead me in thy way everlasting Can we thus approve our Resurrection unto God for if there be among us envy pride covetousness wrath gluttony luxury sloathfulness c. Surely we are not yet risen with Christ how many outward shews of Religion soever we have to cover him All these outward shews and pretences are but a mantle of Pharisaical hypocrisie 2. Wouldest
beloved In the Exhortation we must enquire 1. What this garment of Mercy is 2. What the bowels of it are and 3. What it is to put it on 1. The garment is Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Etymologist grief properly for the death of another and that 's truly a mourning-garment but that signification is too strait for this place we must therefore widen it and enlarge it with Aquinas and call it a grief conceived for the evil which befalls another so much the Latin word imports Misericors saith Isidore à compatiendo alienae miseriae vocabulum est sortitus hinc appellata est misericordia quòd miserum cor faciat alienâ miseriâ We pity another when our heart is affected with the misery of another So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is often used by profane Authors to signifie the heart which is the principal seat of Mercy and all other affections But the plural is here used which the Latins turn Viscera which signifieth not the guts or entrals as some fancy but it is a part within the flesh as well in the middle region of the body as the lowest as the lungs the heart the liver or any of the rest which word is here used in imitation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying in one word both the words of this Text together bowels of mercy and a very significant Hebraism it is founded in Nature whereof every one is sensible so often as he commiserates the calamity of another for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to Love whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the mothers womb and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mercy and pitty which the mother shews unto the Son of her womb Such was that 1 King 3.26 of the true mother of the child her bowels saith the Text were rowled within her And in this sence St. Paul the Spiritual Father of Onesimus whom he had begotten in his bonds he calls Onesimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bowels that is his Son Phil. 10 12 20. Nor is it uncouth to read Viscera in this sence such is that speech of a mother touching her Child Viscera montanus ferret edenda Lupus So that bowels of mercy signifie the most intimate intense and largest affection of all others the Mother being commonly the most tender and indulgent unto the child of her womb In this sence the Syriack hath instead of bowels inward affections and such inward affection as the bird hath toward her young ones which the Naturalists say is the greatest of all other when she spreads over her wings whence God expresseth his love toward his people Dan. 32. and our Saviour toward Jerusalem thus St. Paul is to be understood 2 Cor. 6.11 12 13. Our mouth is opened unto you O Corinthians our heart is enlarged or spread abroad ye are not straitned in us but ye are straitned in your own bowels Now for a recompence in the same I speak as unto my children Be ye also enlarged So tender is the mercy which is here required of us in the Text. Whence we learn the general nature of mercy from the body it it self for as the bowels are contracted by grief the first part of mercy so they are opened and enlarged by joy in the relieving the evils of others which is the second part of mercy which is considerable either 1. As a passion of the sensitive appetite or else 2. As an habit or virtue of the intellective appetite Or 3. Will ruled by right reason according to which the inferiour sensitive appetite is governed The former though a natural affection yet is not like most others indifferent and uncapable of it self either of praise or dispraise but hath this Prerogative of the most that it 's a laudable affection so that according to it especially men are accounted of a good nature Not but that this natural affection is defective all passions of the Soul sing a wild note and are to be corrected and directed by Grace so must the natural affection of mercy how good soever it is by the habit and virtue of mercy As the Cloth or Stuff of a Garment you know how good how costly soever it is deforms him that wears it if it be not well made The virtue therefore of Mercy directs us what the measure the length and breadth of it must be For the better understanding whereof we must yet further enquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speaks 1. What these evils are which move our Mercy And 2. Who they are to whom we ought to shew it 1. The evils which move our Mercy are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corruptiva or Contristantia such as are corrupting or deadly evils or only tedious and troublesom which because they may befall the soul as well as the body they are either Corporal or Spiritual 1. The bodily evils are hunger thirst nakedness exile captivity sickness which our Saviour speaks of Mat. 25. under which are to be understood also 2. Spiritual evils as a famine of the Word nakedness by sin captivity and thraldom under it c. To which we may add ignorance errour doubtfulness of mind terrours of conscience for it is an unreasonable thing to imagine That Christ who came to save mens souls should enjoyn us to shew mercy only to their bodies These evils especially the former sort are to be considered rather in their danger than in their effect for if they prove effectual they move not mercy properly but remediless grief for it is too late to pity a sick man when he is dead Sorrow then there may be as David sorrowed for Absolom but not mercy To him that is afflicted pity should be shewed Job 6.14 That 's the second thing to be enquired who are the miserable who are afflicted with these evils to whom we must shew mercy They are generally such as one way or other partake with us of our Nature They are either Man who is Created unto the Divine Nature yet hath a nature common to the beasts or the meer beasts themselves 1. Man is wholly of our nature and therefore if Man be miserable we must pity him as such yet with a difference we must be good and merciful especially to the houshold of Faith yet must we also enlarge the bowels of our mercy unto all men Gal. 6.10 Yea even 2. To the beasts also Prov. 10.12 The righteous man regardeth the life of his beast Such is the measure the breadth length and depth of the garment of mercy to be cut out and proportion'd according to these degrees of miseries and those who are miserable What remains now but that we shew what it is to put it on The putting of it or any such spiritual garment on is an usual Metaphor applyed to signifie our spiritual cloathing with the Holy Ghost
of all these but first Nero is compared to a Lion in regard of his cruelty as he who slew his Mother Agrippina and his better Father his Master Seneca who crucified Peter slew Paul with the sword was the first bloody persecutor of the Christians an arrant Lion so cruel as Tacitus saith Praeeuntibus addita ludibria c. Libr. 15. out of the mouth of this Lion the Lord delivered Paul Paul was delivered out of the mouth of the Lion that 's expressed vers 17. I was delivered from the mouth of the Lion a most imminent a most present evil The Scripture useth often the Hierogliphick of a Lion for a persecutor Psal 7.4 and 22.22 Jer. 2.4 Ezec. 19.12 and 32.2 Prov. 19. and 20.2 Mich. 5.8 Observ 1. Wicked men are beasts cruel beasts as the Lion and Unicorn Leopard and Bear subtle beasts as the Fox envious beasts as the Dogs greedy as the Swine venomous as Vipers Homo microcosmos est Apollonius saith of Alabanda that it was cista scorpionibus plena Eccles 3.18 Observ 2. Tyrants and Persecutors are compared to Lions Bears Wolves Act. 20.19 the Church under the four Monarchies as under great beasts Dan. 7.3 The fifth Monarchy is the Mans Psal 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Why doth he call Nero a Lion why saith he not downright out of Nero's power The Lord allows his servants wisdom and wariness as well as he permits the evil beasts lest they turn again and rend you Mat. 7. V. L. say thou comest to sacrifice 1 Sam. 16. Some condemn men for being wary because they are not so foolish to put their feet into the snare which their enemies have laid for them David calls Saul Cush Psal 7..1 2. Dic quibus in terris eris mihi magnus Apollo Tres pateat Coeli spacium non amplius ulnas Tully obscurely discovers the folly of Celius Observ 3. The Lord suffers his dearest children to come into dangers imminent dangers c. See Notes on Matth. 14. Observ 4. The Lord delivers from the most imminent present evils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is danger such was that of the Powder Treason as near as possible could be and not to take effect such was the case of Noah Lot 2 Pet. 2. The Lord knoweth how to deliver his and to reserve the wicked unto the day of judgement Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail and by how much the less of man appears the more of God Lord save us we perish Observ 5. The Lord never suffers the evil one so far to prevail but he reserves a power to limit it Malum non est infinitum c. Vide conc in Matth. 14. Consol Comfort for the dejected souls Psal 75.4 My soul is among lyons God can deliver from the Lyons So was David delivered 1 Sam. 17.34 Deus unum contra unum posuit Vicit Leo de tribu Judah He is strong Gen. 49.9 Catule Leonis Jehudah the Lord is with thee he is good to thee But alas I am weak Nor doth the Lord bid thee act or endure do or suffer any thing by thine own power it is the Lord that gives strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Phil. 14.13 2 Sam. 17.10 Whose heart saith Shushai of David is as the heart of a Lyon When Jacobs thigh bone was smitten then he was called Israel when weak then was I strong There is such a promise to this people Numb 23.24 2 Sam. 23.20 Let him lay hold on my strength The Reason of his deliverance is from the 1. Efficient the Lord. 2. The end where note Paul's modesty not that I might fulfil or make known the preaching of the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching might be made known to me 1. Efficient in two Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood by me 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He strengthened me 1. So God to be with Jacob Gen. 31.3 Jacob interprets to do him good or deal well with him Chap. 32.9 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He strengthened me Confer Phil. 4.13 In the words are these Truths 1. The Lord had delivered Paul 2. He promiseth to himself future deliverance 3. He promiseth himself preservation to the Kingdom of God 4. He glorifieth God for both 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is large and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 18.36 I have done all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. omnia verba Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word refers either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an evil work or else it is the evil one as in the Lords Prayer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil work is either passively or actively understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To draw out to deliver to redeem to save The Lord i. e. Jesus Christ which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me i. e. a Believer one hoping in him waiting for him who hath had experience of his dealing Reason In regard of the evil works or works of the evil one The eyes of the Lord are upon them for evil Amos 9.4 The whole way shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one He it is against whom the Disciples of Christ and all Believers direct their Prayer Libera nos à malo deliver us from the evil one The Lord he came for this end 1. To dissolve the works of the devil 2. To seek and to destroy him c. To save what was lost and to deliver those who through fear of death were all their life long subject to bondage Heb. 2. Observ 1. Jesus Christ is the Deliverer His name Jesus speaks him to be so He delivered out of Egypt Exod. 10.31 37. Jude vers 5. Psal 18.17 18 19. Esay 19.20 Act. 5.31 A Prince and a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.26 27. He delivered Moses he drew him out of the water So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly Abraham out of the fire as the three Captives Dan. 3. Joseph out of Prison Daniel out of the Lyons Den. Thus the Apostle calls Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 1.10 which our translators turn who delivered us from the wrath to come The word is in the present tense and imports a continued Act of delivering us from sin and consequently death and judgement and wrath of God as 2 Cor. 1.10 So Tremellus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantively as Rom. 11.26 liberator noster and Beza by the Participle of the present Tense Jesum nos ementem ab ira illa ventura So he turns that Article which imports the horrible wrath of God Thus also the Tygurine Bible qui liberat nos ab ira ventura So Vatablus so Pagnin Thus the French Italian and Spanish Translations Thus Piscator and one Low-Dutch Version only Martin Luther turns
thy self that thou mayest walk with thy God Our God therefore walks in lowliness and humility and if we will walk with him we must humble our selves Exhort To this holy Ambition to desire to sit with Christ on the right hand of the Majesty on High Christ hath a right to bestow this honour upon all his Saints who follow him in the Regeneration Matth. 19.28 in the new world as the Syriack after the Resurrection when Christ makes all things new 2 Cor. 5.17 But this seems not to be Christs to give Matth. 20.20 The Mother of Zebedees Children sues to Christ for preferment for them just as many a Parent doth without any respect at all to their ability to discharge such place of trust either in Church or Common-wealth only they desire they should be great in the world But alas the good woman desired more honours for her Sons James and John conceiving that such places are places of great honour and profit Truly said the Apostle and I wish he had been believed he that desires a Bishoprick desires a good work not honour and profit our Lord requires fitness in those suitors for so eminent places as they desire Can ye drink saith he of the cup they say they can ye shall indeed vers 23. but to sit on my right hand and on my left is not mine to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be unto those for whom it is prepared of my Father where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 8. they saw none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 2.5 If any man hath caused grief he hath not grieved me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless or but in part As it is not mine to give except only to those for whom it is prepared so that the supplement may be very well spared for surely the dispensing as of places and offices so of honours also belongs as to the Father so likewise unto the Son for so what ye read ascribed to the Father 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers afterwards Miracles then gifts of healing helps governments diversities of tongues the same dispensation the same Apostle ascribes to Christ Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts to men and vers 11. he gave some Apostles some Prophets and some Evangelists and some Pastors and some Teachers The entrance into the Holiest is now opened by our Lord and Saviour Jesus Christ which was not opened in former ages The way into the holiest of all was not yet made manifest while the first Tabernacle was yet standing Hebr. 9.8 God hath raised up all faithful men to this height of dignity and honour Ephes 2.6 Object This is in hope Resp 'T is true in respect of the degree but we have a real and true possession of those high things Hebr. 12. Object These heavenly places many possess by a strong imagination and that 's all they have to shew for them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things c. Sign Whether we have hope of them 1 Joh. 3.3 If one were adopted heir to a great man how would he not order himself accordingly Adrian was told that the Christians said they were Kings he replyed we need have no fear of them Be servants and followers of Christ Matth. 19.28 we must serve Christ and then we shall obtain this honour Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be This following must be through his sufferings Means Endeavour to overcome He who overcomes I will grant to sit with me in my Throne even as I also overcame and sit in my Fathers Throne But what must we overcome What else but that which our Lord overcame 1. The Flesh they that are Christs have crucified the flesh with the affections and lusts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer so we turn it Joh. 16. as if the work were done the Latin Confidite the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good heart be of good courage so in the Languages of all the Reformed Churches 2. The World signifieth the lusts of the world 1 Joh. 2.16 3. The Devil the evil one 1 Joh. 2.13 These are the enemies we must overcome if ever we hope to sit with our Lord in his Throne those against which we have vowed perpetual enmity in our Baptism yet let not any man presume of his own strength for the conquest of so potent enemies No it is the Lord that raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the Throne of Glory 1 Sam. 2.8 and the reason is given vers 9. by strength i. e. his own strength shall no man prevail No but by the blood and spirit and power of Christ Zach. 4.6 Not by might nor by power but by my spirit saith the Lord of hosts It is by his goodness that we overcome the evil one they overcome him by the blood of the Lamb and by the word of their testimony they loved not their lives i. e. their sinful lives unto the death Revel 14.14 Christ sate down on the right hand of the Throne Let us enquire 1. what the right hand of the Majesty is 2. what to sit at the right hand 3. the reason of the point 4. the use of all unto our selves These differences of positions fix our thoughts on God and his Throne of Majesty as if he were corporeal and confined to some place whereas he is free from all both bodily figure and local confinement Yet I conceive not that the right and left hand of the Throne is taken from resemblance unto these differences among us but that rather the reason of these differences is to be sought first in God as I shewed before The right hand of God therefore is his Piety Clemency Mercy Goodness as the left hand his Severity his Justice his Judgement Georg. Venet pag. 45. b. On that right hand Christ sate it 's an Article of our own grounded upon many Scriptures Mar. 16.19 Luk. 22.69 Rom. 8.34 Col. 2.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth sessum Ivit he went to sit and it imports the posture 1. Of a King or Judge sitting in Judicature as the word is used both in prophane Authors with which I will not trouble you and the Scripture it self 1 King 1.17 Solomon sate upon the Throne of the Kingdom beside many other places 2. Of a Judge Psal 9.4 Thou satest in the Throne judging right Dan. 7.10 and the Judgement-seat Joel 3.12 In the valley of Jehoshaphat will be sit to judge the heathen round about in all which places we have the same word answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉
there was this difference between them Moses appeared terrible unto his beholders Christ amiable unto his wherefore 't is added Mark 9.15 They were greatly amazed and running to him saluted him Observe then the ground of that Majesty which is conspicuous in Kings and Princes Christ himself saith by me Kings Reign He hath imprinted in Kings Princes and Governours multum Dei saith Aquinas See Notes on Psal 112. 2. God calls us by the Ministration of his Spirit which is Glory 2 Cor. 3.8 where again we have glorious for so Christ was raised from the dead by the Glory of the Father Rom. 6.4 That Glory of the Father is the Spirit of the Father Rom. 8.11 If the Spirit of him that raised up Christ from the dead shall quicken your mortal bodies by his spirit that dwelleth in you By this Glory and Virtue i. e. by the Spirit and Power the Lord calls us to be partakers of his Glory Christ himself hath promised it Joh. 17.24 Father I will that all they whom thou hast given me be with me where I am that they may behold my Glory All the Saints partake of it even in this life in some good measure more or less for as any body is more or less lucid and capable of light so it reflects it and discovers it unto others So all and every Saint of God according to that capacity receive of this Glory and Majesty as being all called by glory and vertue 2 Pet. 1. for so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Glory of Moses figuring the Law was formidable The people durst not behold the face of Moses That of Christ is amiable and lovely The people were astonished at first sight but then they ran unto him and saluted him Marc. 9.15 And therefore when Moses prayes the Lord to shew his Glory i. e. his face which is Christ Exod. 33.18 vers 19. The Lord faith I will make all my glory to pass before thee Exhort To aspire to behold that Majesty this was the ambition of Moses Exod. 33.18 I beseech thee shew me thy glory This Spirit is that wisdom of a man which makes his face to shine Eccles 8.1 As they who beheld Stephen saw his face shine gloriously as it had been the face of an Angel Act. 6. last This the Apostle speaks plainly 2 Cor. 3.18 We all behold as in a glass the glory of the Lord with his open face So it is opposed to Moses that put a veil upon his face So all our old Translations and the Reformed Churches and are transformed into the same image from glory unto glory even by the Spirit of the Lord which is his glory This is that which in a figure the Lord promised Hag. 2.7 That the desire of all nations should come i. e. Christ and fill this house with glory i. e. believers who are his house Heb. 3.6 Whose house are we for know ye not that your bodies are the temples of the holy Ghost These temples be will fill with glory and majesty Act. 13.15 When Paul and Barnabas entred into the Synagogue of Antioch in Pisidia the Rulers sent to them saying Men and brethren if ye have any word of exhortation to the people say on They call the Sermon wont to be made in the Synagogue by the name of Exhortation And surely it is or ought to be the drift of all our Sermons to exhort unto the duties of the Christian Life and such most what must be my discourse at this time because having not finished this Text the next words contain clean a different matter Sign Every man thinks he hath a store in this self-love makes men conceive all the priviledges of the Saints to belong to them but without holiness no man shall see the Lord A wicked man shall not see the Majesty of the Lord Esay 26.10 Means Is this possible that any man should see the Majesty of the Lord There is a rude draught of Gods Majesty in the creature Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's enough to make men inexcusable who hold that truth in unrighteousness for no man hath seen God at any time The only begotten Son who is in the bosome of the Father he hath declared him Joh 1.18 So that no man knows the Father but the Son Matth. 11.27 In Christ therefore we see the Father As the splendor or Majesty of the Sun cannot be seen in its self but in a glass as through a cloud it may be seen So neither can the Majesty of the Father be seen in himself but in Christ who is the brightness of the everlasting light the unspotted mirrour or glass of the power of God and the image of his goodness saith the Wiseman Sapient 7.16 In him he may be seen But how in him since no man can see God and live Exod. 33.20 Is this sight of Gods Majesty after this life Respon He must first dye that precious death of the Saints Psal 116. He must be dead with Christ he must be conformable to his death and so he shall see the Father And therefore the Lord saith to Moses Exod. 33.21 when he had desired him to shew him his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold there is a place with me or by me as neer as could be That place is Christ himself for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the names of God And so that place was by him indeed or in him rather as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie as the Father is in the Son And therefore it presently follows thou shalt stand upon the rock now the rock is Christ 1 Cor. 10. And therefore it shall come to pass saith the Lord when my glory shall pass by I will put thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a elift of the rock the word in the Syriack Matth. 27. is used for the Sepulchre of the Lord when we are conformahle unto his death and have all affections and lusts dead as it were buried with him then we see the Lord We bear about in our bodies the dyings of the Lord Jesus that the life also of Jesus may be made manifest and appear and be seen in our mortal body This is one means and a second is mutual love and charity 1 Joh. 4.12 No man hath seen God at any time if we love one another God dwelleth in us and his love is perfected in us Thus eye hath not seen nor ear heard nor hath it entred into the heart of man i. e the natural man what God hath prepared for them that love him 3. On the right hand in the highest Let us aspire unto this highest eminency to sit with Christ in the highest God the Father hath set Christ with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 20-21 And he sets all true Christians there Eph. 2.6 'T is wonderful what the force of imagination is Men fancy to themselves that they are in heaven though they live in their sins and their earthly mind This
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
wherein they are as S. Paul did 1 Cor. 9.20 Some are Professors i. e. Jews He who hath attained unto the true freedom to the Professors he becomes as a Professor some think they are bound by their own strength to be obedient unto the Law to become unto such as one of them to them who account themselves free from the Law and without as one without the Law What should a man be a Libertine Should he rant because others rant No the Apostle having said to them who are without the Law as without the Law adds though under the Law unto Christ There are some weak ones even as babes and children to them he became as weak So did the Apostle to the Galatians Gal. 4.19.20 They were children he speaks to them as unto children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to be with you and change my voice as a Nurse doth to a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 1 Cor. 3. to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mothers use diminutives to their little ones so the Lord calls Israel by the name of Jeshurun i. e. Rectule from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little right one Esay 44.2 Observ 5. Take notice then how near the Lord Jesus is unto all those who are willing towards him and towards his righteousness That appears from the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a near neighbour to us Deut. 4.7 The word is near thee Rom. 10.8 9 10. Cant. 2.9 He dwells in our house of clay Job 19. appears in our flesh and blood as John 1.14 He looks through the windows His eyes are intentive upon us observing what we do and what we suffer Flourishing or blossoming Where-ever he takes part of flesh and blood he discovers himself in fruitfulness Through the Lattices He lets in light into our souls for such light belongs to the children as through a glass darkly 1 Cor. 13.12 Observ 6. Take notice what a mighty Divine power inhabits our humanity even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Divinity the Christ the power of God He lays hold of us if we be the Seed of Abraham see what a blameless holy sober just patient long-suffering humble meek obedient life he lived among wicked men in this world he gave us an example and pattern of the same life and if we be the Seed of Abraham Believers in him he is the principle of the same life in us also for know ye not that Christ Jesus is in you unless ye be cast-aways He is in us to impower us to the same holy sober righteous humble meek patient long-suffering obedient life the life of God Wherefore either acknowledge thy self an unbeliever and none of Abrahams Seed or apply thy self to the same principle of life in whom thou pretendest to abide and dwell in him and he in thee for he who saith he abideth in him ought himself so to walk as he walked 1 John 2.6 It is not enough that Christ so walked for he therefore so walked that we should follow his steps 1 Pet. Exhort The love of the children constrained the Lord Jesus to take upon him our nature O let the love of Christ constrain us to love him again and conform our selves unto him that as his love inclined him to partake of our nature which was meerly beneficial to us so much more may our love to him incline us to him that we may partake of his Divine nature having escaped the corruption that is in the world through lusts Among all these reasons whether from the impulsive causes or from the ends for which our Lord took flesh and blood we find not one wherein the Lord Jesus sought himself or any self interest that which among most men is commonly the first mover and the last end that finds no place at all in our Lords so great condescent all he aimed at was the Will of his Father and the good of his Children Joh. 10.15 18. But though he aimed not at any end of his own but at his brethrens good yet no end he aimed at was that we should live as we list but unto him 2 Cor. 5. That they who lived should not henceforth live unto themselves but unto him that died for them and rose again More NOTES on HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Axioms 1. THe Devil hath the power of death 2. Christ took part of flesh and blood c. that he might destroy the devil 3. That he might deliver them that through the fear of death were all their life long subject to bondage In these words we have two Articles of the Christian Faith 1. That Christ was born of the Virgin Mary 2. That he suffered under Pontius Pilate 1. The Devil hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto we have heard some causes alledged and implyed why our Lord took part of flesh and blood 1. The Children were his brethren for the sanctifier and they who are sanctified are all of one His love to his brethren inclined him as our Apostle now shews us the ends why our Lord was partaker of flesh and blood and these are in order one to other he took part of flesh and blood 1. That he might die 2. He took part c. and died that by death he might destroy 3. He took part c. died and destroyed that he might deliver those 4. He took part died that by power of his death he might deliver that he might be in all things like unto his brethren that he might be a mercifull and faithful high Priest The first end is implyed and considered only as a means to the second He took part c. that by death c. wherein are two things 1. That the Devil hath the power of death 2. Christ took part 1. that he might destroy him that had it and 2. that he might deliver those who feared Quaere What are meant by 1. Death 2. the power of Death 3. the Devil 4. how the Devil may be understood to have the power of death 1. Death being generally a privation is best known by what is opposite thereunto which is Life Now Life is either 1. Natural as of Plants Animals or Rational Creatures or else 2. Spiritual that which by eminency is called the Life of God in all holiness and righteousness which God requireth And therefore Death opposite hereunto is either 1. Natural or 2. Spiritual both kinds of death may be here understood 1. The Natural Death for God having said in the day that thou eatest thereof moriendo morieris by eating thereof Man became liable to death which became natural to his posterity And 2. That not only a separation of the soul from the body but also an immersion or as it were imprisoning the Soul 1. In a more gross inert and sluggish body of the Elements than the Soul was at first
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-â—en as Philosophers and Wise men as also Princes and great men They report of Aristotle who â—new the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these children mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
by another Whence our Lord stiles himself one that is sent Though he is called Shilo which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom reads it and renders it quia mittendus est Gen. 49. By interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 9.7 Thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle of our profession Heb. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes the name also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the work he doth I do the work of him that sent me 2. But we may farther observe that where the Lord is called an Angel it is not absolutely to be understood as if he had that name from a nature common with the Angels but with reference unto some work whereabout he was busied as where out of the Hebrew Esay 9.6 we read his name shall be called wonderful counsellor Septuagint instead of those two names hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Great Counsel and so the Greek Fathers read that Text And Malach. 3.1 in these words neither in the former place nor in the later is the word Angel to be understood of an Angelical Spirit But the former is meant of John Baptist as our Lord interprets it Matth. 11.10 and the later of Christ with reference unto the work whereabout he was sent and therefore he is called the Angel of the Covenant Farther it may be said that the Angels were made according to Gods Image as the V. L. saith of the fallen Angel though we think otherwise Tu signaculum similitudinis plenus sapientiâ perfectus decore c. Ezech 28. Thou art the seal of the likeness of God made like unto him as the impression in the Wax answers to that of the Seal Being thus made according to Gods Image they fell Job 4.18 The Answer to this question will be more proper to the third point But although this sence contain a truth in it as may appear by comparing this verse with vers 9. Where it 's said that Christ was made a little lower than the Angels I do not conceive that this is the meaning of this Scripture for beside the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which by and by it is a very hard expression to take upon him the Angels in the plural number instead of taking on him the nature of Angels This our Translators well perceived and therefore were bold to add a Supplement besides the verb is in the present tense which fits not an action long since done which they also well perceived and turned it by the preter as more fit to signifie their purpose 2. He takes not hold of the Angels so the Margin truly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Tense which in the Text is not well rendered in the preter Tense The proper meaning of this word is to lay hold or to take hold of one who is in danger or is already in a perishing condition to lay hold of such a one and deliver him from the evil and danger of it that 's the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it answers well to the former verse that he might deliver those who through fear of death c. So as if one were falling or faln into mischief he who should presently thrust out his hand lay hold and catch him he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jude vers 23. Some save with fear plucking them out of the fire So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lay hold upon one ready to perish or lost and draw him out of the ruine and danger of it or as the word is also used in prophane Authors as it answers to vindicare to deliver or save from danger or restore or set at liberty And thus it 's in a sort all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 15. Thus the word is used Matth. 14.31 Marc. 8.23 Luk. 9.47 and 14.4 and 23.26 Act. 23.19 Heb. 8.9 And because the sence of the words used in the New Testament is best known by comparing them with the Old The Septuagint by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wont to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason The Lord the Creator 1. He made them not only strong and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong ones Exod. 15.11 Psal 29.1 and 86.7 Job 41.17 Ezech. 32.21 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.20 Such as excel or are mighty in strength And therefore they needed not any to support them or lay hold on them and therefore he taketh not hold of the Angels 2. He made the Angels immortal and such as needed not to be succoured against death or the fear of death He took the seed of Abraham 1. What is meant by seed 2. What by Abrahams seed 3. To take upon him that seed 1. The word seed in its proper signification is well known nor is it unknown in its borrowed sence as it 's here used for here it signifieth children or posterity as the children of Abraham or Abrahams posterity Howbeit as the seed is brought forth by the plant and may be the cause of another plant of the same kind So a child may be called a seed as begotten by his Father and as he is prolificative and hath in him a power to produce the like So the seed of a living creature is potentia animalis is in possibility to bring forth that creature which is produced out of it 2. The seed of Abraham may be two ways understood Either 1. Naturally Or 2. Spiritually 1. Naturally and so all they who descended from Abraham according to the flesh may be called his seed Thus our Lord said to those who went about to kill him I know saith he that ye are Abrahams seed Joh. 8. Thus Ishmael was Abrahams seed Gen. 2. Spiritually the seed of Abraham is either Christ himself Gal. 3.16 Or those who are Christ's Gal. 3.29 If ye be Christ's then are ye Abrahams seed c. And thus they are the seed of Abraham who walk in the steps of Abrahams faith Rom. 4.11 12. They who follow Abraham in this Faith and Obedience they who according to Gods command forsake their own people and their fathers house 3. The Lord may be said to take this seed either when he assumes it into hypostatical Union with himself or as he lays hold upon it according to both readings in the Text and in the Margin 1. The Lord took on him the seed of Abraham according to the flesh Matth. 1. He taketh hold of the seed of Abraham Reason 1. In regard of Abrahams seed faln and ready to fall The Serpent is as active now as ever 2. In regard of the God of Abraham he wills not that any should perish He hath for this end sent the Lord Jesus not only to take part of flesh and blood but
Gentiles engrafted into the true Tree Note hence O Seed of Abraham that inestimable benefit and blessing vouchsafed unto thee that goodness of God as Christ is called Hos 3.5 given to thee for thy good that riches of God wherewithall he hath end wed thy nature that honour of God as Christ is called 1 Pet. 2. wherewith he honours the 〈…〉 even that honour that comes of God only Joh. 5.44 This is no ground of priding 〈…〉 â—hâ—t the Most High God hath condescended to stoop and take up the fallen Man and neâ—â—◠〈…〉 by the fallen Angels it 's rather an Argument for our greater humiliation and abasâ—â—â—â—â—f our 〈◊〉 in consideration of our unthankfulness our apostacy and our greater misery 〈…〉 need â—reater mercy when our fallen humanity could not otherwise be repaired than by the 〈…〉 God â—ssuming it and laying hold upon it Note here where Ch â—st's 〈◊〉 begins when men begin to be the children of Abraham when men believe in thâ— Lord Jeâ—â—â— Christ Thus Faith in Christ makes a Child of Abraham and Abrahams Seed Gal. 3.7 and they who are Christs are Abrahams Seed then begins Christ's Kingdom Isa 41.10 Observ There is Faith in the Father which must precede Faith in the Son Hebr. 11.6 The Father who gave them c. Joh. 10. He takes not hold of the Angels but takes hold of the Seed of Abraham The words may be considered also conjunctim or joyntly He takes not the Angels but the Seed of Abraham He no where in all the Scripture is said to take the Nature of Angels or to lay hold of the Angels but every where in Scripture is said to take on him or lay hold upon the Seed of Abraham Exhort Yield our selves to the attraction and drawing of the Lord Jesus Christ if we yield our selves unto Christ he blesseth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And is there not great need Is there not a contrary drawing Jam. 1.14 have we not need to be drawn to the right hand Heaven-ward and God-ward when our own flesh draws us to the left hand to the Devil towards hell what else means Samlah of Masrescha the drawing to the left hand of vanity and Saul of Rehobah i. e. hell it self whereunto leads the broad way Sign 1. Whether Abraham's Seed Abraham's Seed are of Abraham's house and family See Notes on Gen. 12. 2. Abraham's Seed is prolificative full of the fruits of Righteousness Rom. 9.27 Repreh 1. Who mistake their estate and take themselves to be Abraham's Seed and born of the Free-woman Gal. 4.28 when indeed they are of Ishmael Repreh 2. Who presume on Christ's taking hold of them and neglect themselves let such know that the Lord promiseth to keep thee in all thy wayes Psal 91.11 12. Our Lord was aware of this Matth. 3. Thy way lies between fire and water 2 Esd 7. He hath made thee no promise to keep thee if wilfully thou go out of thy way and run into the fire and water or suffer the evil spirit to cast thee into them The Lord layes not violent hands upon us to uphold us whether we will or no Thou lyest still in the water of concupiscence and cryest out Lord help me Lord save me So did the silly fellow who cryed out to Hercules to help him out of a flow he answered him set thy shoulder to the Cart and whip on thy Horses and then I will help thee use what means God hath outwardly put into thy hand he hath given thee senses and reason and understanding make use of them St. Peter bids the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. Gen. 20.6 I kept thee Job 33 14-30 If God would give me Grace Thou lookest for some irresistible power which was never given to any man from the beginning of the world to this day nor ever will be Rusticus expectat dum defluat amnis at ille Labitur labetur in omne volubilis aevum Repreh 1. This may justly blame those who mistake their own estate c. See Notes on Rom. 7. Repreh 2. Those who will needs be the Seed of Abraham yet complain of impotency and weakness do they consider the mighty power of God imparted to the Seed of Abraham Ephes 1. Do they not read in the Text that Christ takes upon him and taketh hold of the Seed of Abraham Yea do they not remember that great and precious promises are made That in Abrahams Seed which is Christ Gal. All generations of the earth shall be blessed NOTES AND OBSERVATIONS UPON HEBREWS II. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sins of the people THat which of all other things most offended the Jews in the whole dispensation of Christ in the dayes of his flesh was the mean rank wherein he lived and the execrable death he died 1. As to the former they expected a Messiah such as they understood the Prophets to foretell in the pomp and state of a worldly King 2. As to the latter they were prepossessed that the Messiah was not to die but to abide for ever as Joh. 12.34 and afterward reproached the Christians as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God and therefore our Apostle labours most in the proof of this that Christ must die for which he shews cause vers 10-14 15. and that he must die such an execrable death Phil. 2. In these words he resumes the same Argument and gives other Reasons of it which he infers from the former words for in that he took part of flesh and blood and took upon him the Seed of Abraham thence it became him as in death to be like unto his brethren so in all things else behoofful for Abrahams Seed and befitting him who supports and succours his brethren This the Apostle proves from the end of his similitude and likeness to his brethren that he might be a mercifull and faithful high Priest And that in regard 1. Of God in things belonging unto God 2. In regard of Men that he might make reconciliation for the sins of the people 2. He proves this from the adjunct ability and fitness to succour his brethren herein from his experience of their sufferings for in that he suffered being tempted he is able also to succour those who are tempted In this 17th verse we have these Axioms 1. It became Christ in all things to be like unto his brethren 2. It so became him that he might be a merciful and faithful high Priest in things belonging to God 3. Such an high Priest he must be to make reconciliation c. 1. It became Christ in all things to be like unto his brethren Wherein two subordinate Axioms are contained 1. The children of God the Seed of Abraham are Christs brethren 2. It became Christ in all things
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparations and fore-sufferings Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great suffering of death it self and that by Crucifixion 1. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered and more especially that which above all the rest we
swine that love together and live peaceably one with another And truly a great shame it is they should do so and the Saints who have among them and in them the only ground-work and foundation of Love and Peace yet they should live unpeaceably among themselves These have a kind of agreement yet such an one as we may more truly call a faction and a conspiracy against the true peace of God like that of the Jews against Christ who is the peace of God Eph. Psal 2. And let such men know that the Devils themselves have an agreement otherwise how could their Kingdom stand as our Saviour reasons An whole legion of them herded together in one man Tush the agreement is nothing if it be against the true peace 't is an excellent saying and I pray you carry it away with you Non est bonum in unitate nisi unitas sit in bono stupa collecta synagoga peccantium Eccles Tow plaited together briars and thorns growing up together whose end is to be burned 3. They are hence to be reproved who follow neither peace nor holiness of which the Apostle prophesied there should be some in these last days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.2 Such are properly the sons of the Devil who is an enemy to peace and holiness for if the Saints and peace makers be the sons of God the Saints Col. 3. the peace makers Matth. 5. then as truly and properly are the unholy and unpeaceable the sons of Satan But the very worst of all are they who neglect Holiness and the true peace which proceeds from thence and pursue and follow a peace in sin So did that rich glutton Soul thou hast much goods laid up for many years he saith not how he came by them by oppression and fraud the Mammon of unrighteousness will not long be enjoyed in peace yet he promiseth himself peace Soul hast take thine ease eat drink and be merry Thus many a miserable wretch toyls and takes excessive pains and cares quocunque modo rem and all to get into the condition of this rich glutton that they may have wealth enough to enjoy an unworthy and unholy peace in their old age like Sardanapalus Ede bibe lude post mortem nulla voluptas Wisd 2. Truly these men are in a most unhappy condition for whereas a man is unhappy two ways either by falling from that happiness which he hoped for and promised to himself or by falling into a mischief which he feared not the first they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men are miserable both ways for whereas they promise themselves peace there is no peace Jer. 6.14 For there is no peace to the wicked saith my God Esay 48.18 and 57.21 and he knoweth best who is the God and Author of peace Cain made tryal of this he went from the presence of God and dwelt in the Land of Nod inconstancy and instability He was a fugitive and a vagabond in the earth Gen. 4.15 16. In the presence of the Lord is life holiness joy they who depart from it fall into unpeaceableness Nay they not only fail of the peace and rest they hoped for but fall into an unquiet and restless condition a mischief which they feared not Thus the rich glutton having promised himself a great deal of security long life peace and ease But God the God of peace who giveth peace to the holy he denyed it to this unholy wretch he bids his soul take her ease But God saith unto him Thou fool this night thou shalt not enjoy one peaceable day this night they shall take away thy soul According to that Deut. 29.19 For it is very observable Beloved that the Lord endures with much long patience unholy and ungodly men daily expecting their conversion till they rest themselves and promise themselves a peace in sin where there is no peace And then they are in a desperate condition and the wrath of God falls upon them Many examples may be given of this 1. In the days of Noah they did eat and drink 2. In the days of Lot c. Luk. 17 26-30 When they rested and were at peace in their sins the wrath of God fell upon them till that time Gods Spirit strives with men Thus we understand that which God speaks to Abraham Gen. 15.16 The iniquity of the Amorites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not yet full we may as well turn it it is not yet peaceable they are not at rest in their sins when they were setled on their lees then God sent Josuah to destroy them Some hope there is while there is strife against the malignant party within us while men only walk in the way of sinners though that be too bad there is yet some hope But when they sit down in the seat of scorners then comes the destruction Unto such the Prophet Esay speaks Esay 28.14 18. Hear the word of the Lord ye scornful men because ye have said we have made a covenant with death The people of Laish Judg. 18.27 They were quiet and secure and then came the tribe of Dan and smote them with the edge of the sword when the people of Laish when the Devils people who is a roaring lion so Laish signifieth are at peace in their sins then comes Dan that is the judgement as the Scripture interprets it Gen. 36.6 And doubtless it is our security Beloved our peace in our sins that hath brought the Lords judgement upon us as the last judgement shall be saith our Saviour Luk. 17.30 And 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape O Beloved most fearful and terrible is the peace in sin And therefore our Lord gives us timely warning of it Luk. 21.34 NOTES AND OBSERVATIONS UPON HEBREWS XIII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the same yesterday and to day and for ever I Have now long since spoken of general praecognita touching the law of God the nature and kinds of it the effects and adjuncts of it and at length more pressely and specially I have spoken of the Decalogue or Moral Law and five Commandments of it And it was my purpose to have proceeded as conceiving that argument necessary as a manuduction to lead us unto Christ And as the way wherein we ought to walk when we are in Christ But some have taken offence as if speaking on this argument were not to preach Christ nor that it is a theme fit for Christians because not under the Law but under Grace Which cavil I have fully long since answered Others have exceedingly mistaken to say no worse what I spake of elsewhere on the fifth Commandment touching the higher powers understanding that to be spoken against our Governours which in truth and reality and according to the judgement of discreet learned and godly men was spoken most
question was conceived to be a great sin and caused another Say we not well that thou art a Samaritane and hast a Devil Nay their malice ended not in reproachful words for when Pilate asked them What evil hath he done 'T was evil enough to have done no evil the Text saith They cryed out so much the more let him be crucified Matth. 27.23 'T was sin enough for S. Paul to say I have lived in all good conscience before God until this day then Ananias commanded those that stood by to smite him on the mouth Solomon long since discovered the general design of ungodly men against the doers of the word even for the very same reason He is grievous unto us to behold for his life is not like other mens his ways are of another fashion and that 's reason enough for that which followeth Let us examine him with despightfulness and torture let us condemn him to a shameful death And therefore this can be no pleasant argument to some you know what befel the two Spies who said they were well able to overcome their enemies though ten said the contrary The multitude bade stone them But blessed be God there are many in the world though the world 's not worthy of them yea many in this Assembly who think the word possible to be done and accordingly endeavour in faithfulness to do it Nor will I with S. Hierom denounce Anathema against those who are of another mind only give me leave to propound this problem to you I beseech ye consider it Whether such according to the Apostle's reasoning Hebr. 4. may not truly and properly be called Unbelievers which I leave to be discussed by better judgments and proceed to that which follows from this precept The word is to be done not some part of it only we must not pick and chuse among the Commandments of God as some think themselves excused from the second Table of the Law by performing some sleight easie Precepts of the first Tith Mint and Dill and leave undone the great things of the law Matth. 23.23 Mich. 6.8 2. Others do some great things of the Law but take them up by a certain set number seven kinds of good works and no more 3. Others will do the word of the Gospel but not the word of the Law and Prophets But we must not separate the Law from the Prophets nor the Gospel from the Law nor any one from any other S. Paul preached the righteousness of the Gospel testified by the Law and the Prophets Rom. 3.21 And therefore S. Peter when he would have had three Tabernacles made one for Moses the Law-giver another for Elias the chief Prophet and another for Christ that they might have kept asunder The Text saith He knew not what he said Mark 9.56 No for Christ saith It behoves us to fulfil all righteousness Matth. 3.15 And our Apostle in the Text Be ye doers not of this or that precept of the word only but of the word be ye doers Observ 1. Christian Religion is practical and consists in doing our Apostle in the last verse of this Chapter defines the pure Religion and undefiled by action to visit the fatherless and widows in their necessity to keep ones self unspotted of the world vers 27. Matth. 25.35 So that it 's strange there should be a Sect of men that of all other in the Christian world engrosseth the pure Religion to themselves and glory in it yet place it not in doing nay they cannot endure to hear that Faith is a work though the Scripture expresly say so more than once Joh. 6.29 1 Joh. 3.23 Or if they allow Religion to consist in doing yet not before God but only declaratively and before men but that will not serve their turn here for this pure Religion and undefiled which is here defined by doing is not said to be before men but before God and the Father These are the hearers only which our Apostle speaks of whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand such as do nothing else but hear the word or as the word also signifieth such as do nothing else but learn and study the word As for the first they take offence as if they were forbidden to hear the word yea they cry out persecution and say they are debarred from the dayly food of their souls We quarrel not their learning nor studying the word God forbid let them hear on and study on a God's name nay benefacitis attendentes saith S. Peter and much good do them with their spiritual meat But if like children they be wanton if they play with their meat it must be taken from them but if like Ishmaelites which signifieth hearers of God and typified this Sect they are notable only for their ear-rings and make an Idol of their learning as Aaron and Gideon did if they hear to contention and preach to contention and do nothing at all but are busie bodies and prattle against the Government of the Church and State if like their Father Ishmael their hand be against every man how can they but expect with Ishmael that every man's hand be against them whereas if they would be doers of the word if they would be followers of that which is good if they would be peaceable gentle meek temperate against these things blessed be God there 's no law I beseech ye suffer the word of Exhortation I 'll end all The Duty is general and the Arguments to perswade us are so many that they cannot all be named at this time It shall suffice dare sapienti occasionem to put this Learned Auditory in mind of some few with whom I presume the conceit of impossibility so little so nothing at all prevails that they think not the Duty difficult or because difficult that so much the more animates and encourageth a generous spirit while conceived possible and if conceived possible 't will not long be difficult but at length prove feasible and easie whether we consider 1. The word to be done Or 2. The helps to do it 1. As for the word to be done 't is true that by reason of our manifold strayings from our God it is also manifold and so made hard and heavy for whereas God hath made man upright and he hath gone astray and found out many inventions God sent out after him a manifold Law I have written unto them multiplices leges or multitudes of my law saith God Hos 8.12 Job 11.6 But upon man's return unto his God the manifold Law is contracted to a smaller number by Moses Deut. 10.12 13. and yet to a smaller by Michah Mich. 6.8 and to a smaller than that by Solomon Eccles 12. and by a greater than Solomon our blessed Saviour who came out of the bosom of his Father and best knew his will the whole Law and the Prophets are abridged into two short Commandments Matth. 22.37 38. and S. Paul sums up all into one 1 Tim. 1.5 The
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
To speak evil of no man as impossible to be kept Add here unto that evil speakings are most operative and hurtful to the backbiter himself Who is reckoned up among those whom God hates and gives up to a reprobate sense or mind Rom. 1.29 30. And shall not inherit the Kingdom of God 1 Cor. 6.10 2. And in like danger are they who willingly receive an evil report and drink in the poison of an evil tongue and therefore the Apostle having given a catalogue of those who are given up to a reprobate mind and among them the Backbiters Rom. 1.29 30 31. vers 32. who knowing the judgment of God that they who do such things are worthy of death not only do the same but have pleasure or consent to them that do them Object But may we not speak what is true The report of anothers sins is a true report I do him no wrong will some man say I speak but the truth Answer The question is not about speaking the truth but about evil speaking a man may speak the truth and nothing but the truth yet be an evil speaker To say concerning thee a Merchant or Tradesman that thou art worth nothing or so much worse than nothing perhaps the report is true but doth not this report diminish thy credit in the world Are not the words against thy Neighbour Thou wouldst not that these or the like words should be spoken of thee And why then shouldst thou speak them of thy Neighbour Ought not the rule of the Law and Prophets yea of Christ and his Gospel to be observed Whatsoever ye would that men should do to you do ye the same to them è contra How often shall ye hear in this case such an answer as this If he speak but the truth let him speak and spare not So desperate men are like those Psal 12. Our tongues are our own c. But our Lord speaks this to his Disciples Whatsoever ye would c. Matth. 7.12 2. It was true which Doeg spake 1 Sam. 22.9 10. yet Psal 52.3 David calls it a lye Thou hast loved evil more than good and lying rather than to speak righteousness for although the matter of Doeg's speech was true yet was his intention false and lying for hereby Doeg would imply that Abimelech the Priest conspired with David against Saul for that end were the words spoken and Saul so understood them which David calls devouring words vers 4. and how many they devoured ye read 1 Sam. 22.18 19. Observ 1. The Apostle implyeth that there are many ways of evil speaking 1. Lying 2. Speaking truth with soyling anothers name 3. Exaggerating anothers faults 4. Misinterpreting what is good as spoken or done to an evil end 5. Commending coldly frigide laudare turpius est quam gravitèr vituperari 6. If we add to these flattery blaspheming reproaching strife derision cursing swearing murmuring boasting whispering lasciviousness censuring judging the vices of the tongue are numberless it 's the common vent of the corrupt heart There is a proneness in us at the least to speak evil one of another Wicked men cloath themselves with cursing Psal Repreh Those who have not laid aside their evil speaking their rash and false judging of others their groundless uncharitable censuring their causeless bitterness one against another and all this for Gods sake directly contrary to the Apostles Doctrine 1 Cor. 4. Judge nothing before the time until the Lord come c. yet they lay all their bitterness their judging their censuring their evil speaking upon the Spirit of God as if that warranted them to rail and blaspheme and speak evil one of another of things and persons which they know not Nor let them think to cover themselves with our Lords Just invectives against the Scribes and Pharisees Matth. 23. whose hearts he knew and what enemies they were and the like yet are to the Lords inward and spiritual righteousness Let them not through their unjust censures false judgements and evil speakings indifferently upon all men as mad men throw stones and care not whom they hit who are not of their judgement Whereas they pretend the Spirit of God as if their invectives were the Spirits Oracles and Dictates let them know that they grieve the Spirit of God by their rash groundless false judgements and evil speakings one of another Let them consider and lay to heart that good exhortation of the Apostle Ephes 4.30 31. Grieve not the spirit of God whereby ye are sealed unto the day of redemption Let all bitterness and wrath and anger and clamour and evil speakings be put away from you and all malice Exhort Lay aside evil speakings Let our Neighbours name be precious unto us as it is to him O how needful is this advice when there is scarce any meeting of men but one or other absent suffers by them Consider Beloved whether it be so or not When two or three are gathered together in Christs Name he is in the midst of them they speak of the Law But when two or three detract back-bite deride the absent is Christ among them Is not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slanderer among them The Wise Man gives the same good counsel Prov. 4.24 Put away from thee the frowardness of the mouth and let the perversness of the lips be far from thee Nor would this counsel be so needfull did we well consider how precious a thing a good name is and how great injury we do our Neighbour when we rob him of it A good man hath many kinds and degrees of goods whereof the most precious are those of the mind and heart which we call spiritual such are the fear of God Faith Hope and Love This treasure we bear in an earthen vessel a body an house of clay supported by a brittle uncertain life The goods of the body are health wealth beauty We also have every one some share of outward goods which we call goods of fortune or goods of name Our Spiritual goods no man can take from us except we will All the goods of our body and those of fortune as they are called depend upon the life so that he who takes away the life with it he takes away all Now good things of body fortune and name have their worth and esteem according as he who hath them valueth them The wisdom of God which best knoweth how to set a value upon all goods prefers a good name before all outward wealth in the world Prov. 22. Many will make conscience of robbing their neighbour in the least of his wordly goods It is the first counsel the Apostle gives to those who have put on the New Man Let him that stole steal no more And should we not be much more consciencious in abstaining from the greater goods those of our neighbours name O beloved if for every idle word that men shall speak they shall give an account in the day of judgement how much more for
3.1 2. And St. John discovers some who said they were Jews and were not but lyed Revel 2.9 and others who had a name that they lived and were dead Revel 3.1 The holy Spirit can distinguish these maugre all the pretences and names that men put upon themselves that tells us that he that doth righteousness is righteous even as he is righteous and vers 10. That he that doth not righteousness is not of God whatsoever he pretends and howsoever he perswades himself and suffers himself to be perswaded by others This is a great and dangerous mistake and whither can we refer it but to the grand imposture the old Deceiver that deceives all the world Rev. 12. And to his Agents in the world the false Prophets who in all ages have flattered the people or taught them to call good evil and evil good to call sin righteousness and righteousness sin life death and death life The Lord speaks compassionately unto his people Isai 3.12 O my people they who lead thee cause thee to erre Margin They who flatter thee and call thee blessed So Diodati those who serve not God but their own bellies Ezech. 13.10 19. And therefore the Prophet Jeremy refers the ruine of Jerusalem to the Priests and Prophets Lam. 4.13 Observ 2. Here then is the promise of that life from which we are alienated by the first Adam the Life of God which all men shall live who are partakers of the second Adam Ephes 4. A new face of the world 2 Pet. 3.13 The times of refreshing Act. 3.19 21. The Gospel commanded to be preached to every creature Reasonable this is most reasonable it is that when now the Devil's life in envy pride c. and the Beasts life in gluttony lasciviousness and sloath hath been so long in the world The life of God should once more appear that life that must last for ever Observ 3. Behold a new face of the world a new state of things to be hoped for New heavens and a new earth wherein dwells righteousness 2 Pet. 3.13 The Gospel is commanded to be preached unto every Creature which though I understand to be principally meant of man who is the Compendium and Abridgement of the greater World and made up of all the Creatures whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creature yet it may likewise be meant of the whole Creation which suffered vanity by the fall of the first Adam and shall be delivered from it by the second Rom. 8.19 20 21 22 These are the times of refreshing from the presence of the Lord and the times of the restitution of all things Act. 3.19 21. Repreh 1. Us of our unbelief who cannot be perswaded that ever there shall be such glorious times that all the people shall be righteous That life shall pass over all men Why See Notes in Jerem. 23. Though the time be at hand even at the door yet we believe it not but put it off till hereafter like the people in Haggies time Haggie 1.2 The time is not come say they c. Though all believed That the Temple was to be rebuilded yet they believed not that the time was come though they believed that the Messiah must come yet when he came they believed not in him the time was not yet come though he tells them plainly the time was then fulfilled And when the time was come that the Gospel was to be preached to every Creature yet all believed it not though the Apostle speaks plainly this is the Accepted time c. And though the time of the restitution of all things be now at hand who believes it One had endeavoured to teach a crow to speak these words to Domitian the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia bene All things are well The Crow spake rather in the Dorick Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things shall be well The Epigrammatist observes Est bene non potuit dicere dixit erit The Crow could not say all is well but all shall be well While Domitian the most proud and intemperate and most cruel Emperour reigns who can truly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Us of our sinister opinion we conceive that God is glorified by our sins The Wise man observed this fallacy wherewith many at this day deceive their own souls as if they honoured God by their sins Ecclus. 15.11 12. Rom. 3.5 8. Is it for the glory of God that his people whom he had created and chosen that they should be holy and without blame before him in love Ephes 1.4 whom he hath created unto good works that they should walk in them Ephes 2.10 Is it for his glory that this his people should live in any one the least sin Is it not rather to the glory of God that his people approve of things excellent Phil. 10.11 Is it not for the glory of Christ that his Spouse for whom he hath given himself that he might sanctifie it and cleanse it c Is it for his glory that this his Spouse should have either spot of sin or wrinkle of the old Adam in her or any such thing O but if there should not the reliques of sin remain in us we should be proud And therefore God would that these should remain I appeal to those who are of this mind where they read this in the whole Word of God This is a tenet sutable to the lusts of the Old Adam and therefore it is readily received by most men and believed more readily a great deal than the express Word of God See Notes in Col. 2.12 Repreh A most absurd tenet As if a Physician would that the reliques of a disease should remain lest his patient should be sick Thus we fear where no fear is and where the greatest fear is there are we fearless See Notes in Phil. 2.8 Let us be exhorted to lay hold upon the eternal Life Elijah applys himself unto us Let us cast our selves into Elishas's tomb 2. To love life Repreh 3. Those who pretend excuses for their sins all are sinners and if we say we have not sinned we deceive our selves c. Mean time we forget that Christ is come into the world to save sinners That he is the Lamb of God that takes away the sins of the world That he offered up himself a ransom for all That if any man sin we have an Advocate c. 1 Joh. 2.1 2 3. Whatever we pretend the truth is we are unwilling to be rid of our sins and to have them taken from us More NOTES on Rom. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For until the Law sin was in the world but sin is not imputed or reputed while there is no law HItherto ye have heard the Protasis or proposition The first part of the similitude with the Apodosis or Reddition or latter part of it supplyed but understood in the last words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now followeth the Prolepsis The words contain
may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering viz. of that infamous painful and accursed death so ye have generally the reasons of his suffering Observ 1. Hereby may be reconciled a difference very hotly maintained of old concerning the Sufferings of Christ whether common to the Father with the Son yea or no They who defended the affirmative were called Patripassiani who said that the Father also suffered death c. It cannot be denyed them but that the Father was hated by the enemies of Christ John 15.23 24. Yea pierced by them Zach. 12.10 They shall look upon me whom they have pierced and mourn for him c. But as for the suffering of death it 's properly applied unto the Son Heb. 2.9 14. Observ 2. Take notice then of the Propitiation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our attonement the death of the Lord Jesus who suffered and died for us viz. all those who walk in the Light or Christ die with him and live with him such as these the blood of Jesus Christ cleanseth from all their sin 1 John 1.6 7. Observ 3. Hence it follows that we ought highly to prize and esteem the great love of the Lord Jesus Christ who suffered for us what possible praises can we return unto him Psalm 116.12 13. which is one main end of receiving the Lords Supper even to remember his death 1 Cor. 11. Observ 4. A pattern of rare and singular obedience unto the will of his Father Observ 5. Whence we may observe the accomplishment of all types and figures of our Lord's Sufferings c. See Notes on Philip. 2.8 But thus we look only at Christ suffering without us c. See Notes on Phil. 2.8 Observ 6. Hence we have a pattern and example for our imitation Heb. 12.3 Consider him who endured such contradiction of sinners against himself the end of our Predestination is to be made conformable to the Image of his Son Rom. 8.29 Repreh 1. Those who perversly imitate and follow the Lord's Sufferings and are not obedient unto the death of sin that good that precious and laudable death but see Notes on Phil. 2.8 Repreh 2. Those who are contrarily minded unto the Lord Jesus so far from imitating his Sufferings that they cause him to suffer again as Apostates Heb. 6. and 10. James 5. Ye have condemned and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord Jesus and he hath not resisted you Consol To the Sufferers together with Christ those who are dead with him c. See Notes on Philip. 2.8 Exhort To suffer together with him See ubi supra Object If Christ hath suffered for us then need not we suffer It is true that Christ hath suffered all things for us Beloved would God we were well acquainted with our own hearts we should then find the deceitfulness of them how prone we are to easie ways of serving God Proclives sumus à labore ad libidinem and how averse we are from what ever is difficult and hard to be done and such without doubt is the way of life it begins with self-denyal and proceeds with taking up the Cross denying ungodliness and worldly lusts entring in at the strait gate and mortifying our earthly members c. When therefore we say that Christ hath suffered for us See Notes on James 1.22 Observ 7. If Christ hath suffered then must we also expect suffering 1 Pet. 2.21 and that by how much the more we become like unto Christ for as the Seed of God increaseth in us and thrives so doth Satans opposition increase whence it is in the Parable Matth. 13.26 When the blade sprung up and brought forth fruit then appeared the tares also therefore 23. c. Balaac desires curses against Jacob but against Israel curses and bannings over-cursings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supermaledictiones but why doth Balaac inveigh and rage more against Israel than against Jacob were not Israel and Jacob one and the same people 'T is true they were so but different degrees of the same people in the name of Israel is understood a perfect man one who prevails with God and therefore how much the more strong and powerful he is by so much the more vehement and impetuous opposition he may expect while a man is only a Jacob employed in inferiour actions and as yet weak for so Jacob is a figure of the Church in its weakness as Israel in its strength while we are as Jacob yet weak by whom shall Jacob arise for he is small it's to be expected that we suffer opposition and cursing but when we grow up in strength and prevail as Israel we must then expect supermaledictiones cursings upon cursings increase of Graces is always accompanied with proportionable increase of opposition and contradiction of the adversary Numb 33.11 They removed from the Red sea and encamped in the wilderness of Sin c. The Red Sea or Edom's Sea for thence it had its name as I have shewn signifieth that suffering which is incident to flesh and blood or Edom the earthly man of which S. Paul speaks 1 Cor. 10.13 but Sin signifieth Bushes and Hatred when we proceed from our conquest of that temptation which is incident unto man we become hated of men who are as thorns in our sides Thence they went to Dophkah that is pulsatio knocking and smiting when the inward hatred breaks forth to knocks and blows and the like significations have the following places of the Israelites Journeys if well observed by comparing spiritual things with spiritual by how much we draw nearer to the Heavenly Canaan by so much the more hatred we must look for from our outward and inward enemies 2. He suffered being tempted What temptation and what suffering is I have already shewn it now remains that we enquire how the Lord suffered being tempted This will appear from the nature of temptation which brings with it or occasions something that 's pleasing unto him that 's tempted yet withal hath somewhat troublesome or pernicious and destructive if the temptation be embraced like a sweet bait on a hook James 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non recessit ab arte sua Piscator Unjust gain tempts a good man as gain pulsat animam it gives an assault unto the Soul as presenting somewhat that is convenient and so the Soul hath proneness to it as to embrace it but before any consent be given the unjustness appearing the pious Soul chuseth rather to die unto this desire than to enjoy the gain and so flyes it and abhorrs it so that there is a suffering from the temptation even when we overcome it and a joy a great joy when it is overcome Amaziah was none of the best Kings of Judah yet he was none of the worst 2 Chron. 25. He was forbidden by the Prophet to take into his Army a hundred thousand Ephraimites which he had already hired for a hundred thousand Talents of Silver the loss of so much money was