to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
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
Table as they call it proceed out of the heart as well as these of the second no doubt they do why then doth our Lord mention these first and then Blasphemy which is a breach of the third Commandment These are sins committed in special against our Neighbour and therefore are set in the first place Because our Lord every where promotes the love of our Neighbour and calls it his Commandment and a New Commandment Joh. 13. and 15. and therefore sets these precepts first Mat. 19. which he will have performed even before his own immediate worship Mat. 5. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go first and be reconciled to thy brother 2. He well knew the hypocrisie of the Pharisees who under pretence of duties required in the first Table toward God wholly neglected the second toward their Neighbour which is the guise and manner of the Pharisees at this day Why doth our Lord set evil thoughts first which are prohibited by the last Commandment and then the other The Christian life consists most what of inward Acts but Moses's Law of outward and therefore our Lord begins where Moses ends 2. Out of the heart proceed murders Quaere 1. What is here meant by murders 2. How they proceed out of the heart The word we render murders is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification which some would have from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efflare to breath and so to murder is to cause one efflare animam to breath his last I read not any word so full in any Language as this of our English which is not properly ours but either from a like French or Dutch word neither of which nor any other hath that fulness of signification which our English word hath for homicidium which is the best Latin word and comes nearest the matter signifieth only slaying of a man which may be done ignorantly by chance or against ones will if only so it comes not home to the nature of this sin which necessarily supposeth a will and purpose to kill otherwise it s no murder And therefore our Lawyers define murder a wilfull and fellonious killing of a man upon prepensed malice which being a word so full in it self of our Language they have made a latin word of it murdrum And this sence amounts unto that which in Scripture is called murder which the Spirit expresly distinguisheth from what is done ignorantly and without malice Exod. 21.12 13 14. Deut. 19.4 10. Now because habits are the measures of their privations as life is either Natural or Spiritual the violent privation of them or the murders are either of Natural or Spiritual Life 2. How can these be said to proceed out of the heart Cor est terminus omnium actionum ad intra fons omnium actionum ad extra All whatever proceeds from without it centers it self in the heart as all we see and hear is carried to the heart there to receive allowance or rejectiâ—n The heart also is the fountain of all actions flowing from thence outwardly whether good or evil for the good man out of the good treasury of his heart bringeth forth good things and the evil c. Obser 1. The heart is murdrorum officina the flesh-bank the slaughter-house the murdering den wherein the wicked one slayeth the innocent Psal 10.8 Obser 2. A man may possibly be a murderer who yet layeth no violent hands on any Is he angry with his brother he is guilty of the judgment Mat. 5.22 yea if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause St. Jorome and Austin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek Copy Vt scilicet nec cum causa quidem debeamus irasci saith Austin nor indeed is it extant in the Vulg. Lat. Doth he hate his brother he is a murderer although he touch him not 1 Joh. 3.15 Quaere Since it is murder whilst yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no Surely there is for proof of this let the first murder be examined Gen. 4. It was such in God's sight when Cain was very wroth and his countenance fell but all that time the Lord was patient and dehorted him and reasoned with him if thou doest well c. All this time Cain was guilty before God and in danger of the Judgment but having performed the outward act then the Lord denounced his judgment against him This will further appear from God's different rewards of good works intended and performed for since God rewards every man according to his works c. See Notes on Jam. 1.22 God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan What reason is there that murders should proceed from the heart There are in the heart these three notable parts of the Soul the Rational the Concupiscible and the Irascible which answer to those three necessary Offices in a City The Chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rational ordering all things by reason The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hinderance happen in the execution of the Quaestors Office then ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible which answers to the Militia and Garrison Soldiers who remove these impediments and obstructions This Irascible though it be the seat of many compound affections yet the principal here understood is wrath or anger which is not sin because implanted of God in our Nature and the Psalmist really distinguisheth them and after him the Apostle be angry and sin not howbeit from the exorbitancy of the Concupiscible the appetite enflamed toward some thing desirable and hindered from the fruition naturally there is a boyling of the blood about the heart whence the Quaestor or Treasurer desires the help of of the Militia the Soldiery for the removing of the impediment The wrath being kindled sometimes burns excessively and beyond measure and it is a sin We shall observe this in the way of Cain as St. Jude calls it vers 11. Cain signifieth possession and peculiar propriety in the flesh desiring ingrossing all things Natural Humane and Divine all must serve it as Psal 73.9 according to Martin Luther What they say must be spoken from Heaven and what they speak must prevail upon earth whence it is that the sensual propriety challengeth Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that God's approbation being given to the simple harmless and righteous Abel and all the holy Prophets from the blood of Abel wrath and envy burns against
How many were there of these all Luk. 14.25 There were great multitudes with him and he turned and said unto them If any man come to me and hate not his Father and Mother c. The business is of greatest weight and concern'd all and so when he was now to put an end unto the Legal Ceremonial services he calls all to him and tells them what that worship is wherewithal God is pleased and what that is which renders us unclean in the sight of God not a dead carcase of man or beast not eating with washed or unwashen hands not any thing without the man defiles the man but evil thoughts murders adulteries fornications thefts false witnessings and blasphemies these things come from within from the heart and these defile the man Of this sometime our Lord gives hints even in the Law and Prophets Deut. 10.16 Circumcise the foreskin of your hearts rent your hearts and not your garmentt The uncleanness of the Old Law was manifold and easily contracted as by leprosie an issue or by touching any of these these therefore the Jews oftentimes were tainted withal yet without sin Our Lord himself touched the Bier whereon the young man lay who was carried forth to be buried wherefore when David came to Abimelech the Priest 1 Sam. 21. and asked for something to eat he saith he hath nothing but the shew-bread which was lawful for none to eat but for the Priests yet Abimelech gives it to David and those who were with him only with this condition if the young men be clean especially from women Other pollutions defiled the body but Abimelech well knew they were only Ceremonial but wantonness lasciviousness youthful lusts defile the Spirit Soul and Body Obser 5. Hence we learn what the nature of sin is filthiness and uncleanness See Notes on Jam. 1.21 Obser 6. With this filthiness or defilement our whole nature is polluted Obser 7. What manner of people the Saints of God are See Notes as above Consol Alas I am unclean unclean evil thoughts murders adulteries fornications false witnessings proceed from my heart and what a world of wickedness have they left behind them Mine iniquity hath found me out When the Leper was all over white then the Priest must pronounce him clean Levit. 13.12 13. But if the raw flesh appear in him he is unclean If we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all our unrighteousness 1 Joh. 1.9 But if any raw flesh Hebr. any living flesh appear if we seek for life in our sinful nature by the works of the Law we are then unclean Then the Priest Christ looking on us will pronounce us unclean then in thy sight saith holy David No flesh living shall be justified But the sinful soul complains alas who shall deliver me from this body of death surely where-ever there is such sense of the spiritual burden there must needs be life if a dead carcase of a beast fall into a fountain of water it makes not the fountain unclean no it may be clean saith the Law Levit. 11.36 And the reason in nature is because the living fountain works out the uncleanness There is a promise made to the house of David Zach. 13.1 if therefore that fountain of life be opened in thee it will work out all uncleanness O but alas my sins are as the Aethiopians skin and Leopards spots I am habituated unto them they are even natural unto me See Jer. 13.23 and v. last Exhort To lay aside all filthiness and superfluity of naughtiness it 's the Exhortation which ye read James 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though of general use yet more properly signifieth the putting off of Garments even the corrupt old Garment Eph. 4. Joshua was cloathed with filthy Garments Zach. 3.3 4. Esay 6. The Angel took away the Prophets uncleanness Exhort Put on the New Garment even the Lord Jesus Christ Take heed that we foul not our Garments when a man hath a new Garment he is very careful and wary lest he soyle it lest he lay it where it may take dust but if once it hath been stained and soiled men then become careless where they lay it O beloved here is the great danger if we are cleansed from our sin and have put on the robe of Righteousness let us then take heed Rev. 3.4 and 16.15 Heb. 10.27 28 29. As the uniting of the heart unto what is evil by consenting thereunto makes the heart common and one with that which is evil and unclean and contracts pollution from it Even so the uniting of the heart unto that which is good by consenting thereunto renders the heart one with that which is good and draws purity and vertue from it Exhort And therefore touch no unclean thing and I will receive you and ye shall be my Sons and Daughters saith the Lord Almighty NOTES AND OBSERVATIONS UPON MATTHEW XVI 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven THese words are part of the Gospel appointed by the Church to be read this day and the fittest I could chuse for the Celebration of this Feast wherein we give most high praise and hearty thanks unto the Almighty and Everlasting God for the wonderful Grace and Vertue and the many excellent gifts declared in St. Peter and pray unto God that he will mercifully grant us Grace to follow the Example of his stedfastness in Faith and keeping Gods holy Commandments whose memory we recount unto the glory of God who hath given such gifts unto men and congratulate his bliss and happiness according to the custom of the Ancient Church which hath been wont to solemnize the names and memories of the Saints grounded upon that of the Wise man which the Jews use proverbially The memory of the Righteous shall be blessed Thus Moses beloved of God and Men his memory is in high praise saith the Son of Syrach Thus the Jews blessed Mordecai and blessed Esther and the Mother of our Lord foretold That all Generations should call her blessed and generally the voice from heaven pronounceth all those blessed who die in the Lord. Thus might we bless the memory of St. Peter and be bold to make use of this Text by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-jona But the words in reference to those immediately before the Text are a blessing in requital of a blessing a confession answering a confession and a promise to build his Church upon what St. Peter had confessed St. Peter had made a glorious confession of our Lord and our Lord in the Text vouchsafes a gracious confession of St. Peter St. Peter gave a testimony of his Faith touching Christs Divinity Thou art the Son of the Living God And Christ gives
Question touching the good to be done and the life thereby to be obtained If thou wilt enter into life keep the Commandments The Master excepts against his Disciples Compellation Why callest thou me good And is not the Masters exception liable also to an exception for is not the Master good is he not his Fathers Goodness Hos 3.5 And why then doth he except against his Disciple who calls him good This seems to be the reason of our Lords exception viz. That he might elevate and raise the thoughts of that Pharisaical young man to some higher thing than he saw or acknowledged in the person of Christ that he might insinuate his Deity and God-head Our Master Christ gives us all a good Example of modesty His Disciple calls him Good Master And he points him from himself to his Father as the Fountain of Goodness His Disciples had learned this lesson of their Master Act. 3.12 Why marvel ye at this and why look ye at us as if by our power or holiness we had made this man to walk No not they The God of Abraham Isaac and Jacob hath glorified his Son Jesus Therefore c. Act. 14.15 Our Master excepts against his Disciples Question for so I find it in a very ancient reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why dost thou ask me concerning good So the Vul. Lat. constantly read it Quid me interrogas de bono and the most ancient Translation in English What askest thou me of good things And thus the ancient Fathers Hierom Augustine read these words Our Lord therefore here excepting against his Disciples Question as imperfect intimates thus much unto him That it is not sufficient that he tell him what good is to be done unless God himself who alone is good enlighten his understanding and give him strength to perform that good 3. Our Master gives reason of his exception There is none good but one that is God The old reading of these words was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one good unto which the Syriack added a Supplement and Interpretation that is God The reason then of our Lords Exception is to discover that leaven of the Pharisees wherewithal this young man had been leavened An Opinion that if he knew what was to be done he was able of himself to do it Hence we learn that there are not two Fountains of Goodness but one only which is God alone from whom descends every good and perfect gift Jam. 1. God therefore is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential Good whence all who may be called Good participate of his Goodness Deut. 6.4 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have their Letters extraordinary great not only to intimate that we ought to give great attention thereunto but because ע is 70. and 74. the four parts of the world whereunto Abraham was to look Gen. 13. and the 70 Nations therein should worship this one God the Father Jehovah our God God with us the Son and Jehovah one the Holy Ghost God in Unity and Trinity which the Apostle explains 1 Joh. 5.7 Whence the Septuagint Translators of the Bible into Greek being questioned by Ptolemy King of Aegypt concerning the right ordering of a mans life and happy administration of a Kingdom though the Questions are so many and different as the persons yet every one refers every particular Good to God 4. Our Lord resolves the Disciples Question touching the Good to be done and the life thereby to be obtained If thou wilt enter into Life keep the Commandments wherein we must enquire 1. what 's here meant by Life 2. by entring into Life 3. what by keeping the Commandments 4. how and why he who will enter into Life must keep the Commandments 1. Life is here to be understood as Eternal Life in the former verse 2. Eternal Life is here decyphered as a place whereinto one goes or enters as the like phrase imports to enter into the Lords Rest his Peace his Righteousness and to enter into the Lords Joy The same is meant by entring into the Kingdom of God all which we may understand from the figure of them all the Holy Land which was a type of Gods Kingdom of his Rest his Joy of the Eternal Life 3. By keeping the Commandments is here understood the Observation of the Precepts of the Moral Law the Decalogue or Ten Words as Solomon exhorts his Son or Disciple Prov. 7.1 2. My Son keep my Words and lay up my Commandments and live and my Law as the apple of thine eye Obser 1. Life which our Lord here speaks of and the Eternal Life which the Young man inquires after are all one viz. that Life of God from which we have been alienated yea the Kingdom of God and his Righteousness his Peace his Joy his Rest yea God himself For he is our life and the length of our dayes Deut. 30.2 Obser 2. The Young man inquires how he may have Eternal Life and our Lord answers him If thou wilt enter into life keep the Commandments we then have Eternal Life when we enter into Eternal Life and not till then So Joh. 3.3 with the 5. so that a man neither hath nor knows Eternal Life unless he be in it which is well worthy their observation who will needs have assurance of Eternal Life not but that I know good assurance may be had of it but withal I find that men are extreme deceitful in this very argument they would be sure of their Salvation and of Life Eternal that they might go about some thing else and take no more thought or care for Eternal Life and Salvation A man hath then Eternal Life when he enters into it and is an actual possessor of it Obser 3. The Commandments are to be kept by him who will enter into Life The reason See Notes on Jam. 1.22 confer Notes on Exod. 20.3 6. Against this doctrine all the subtilty of the Serpent and all the sophistry of men have devised arguments See Notes as above Some would elude this distinguishing Salvation and Eternal Life for why say they the young man did not ask Christ by what means must I be saved for then our Lord had said by Faith Believe and thou shalt be saved but he dreamed of merit of works I answer to be saved and to inherit Eternal Life is one and the same thing for Salvation imports two terms as to be delivered from sin and to be preserved unto Gods Everlasting Kingdom And what else is meant by 2 Tim. 1.10 Having abolished death he hath brought Life and Immortality to Light by the Gospel Hence it appears that the Commandments of God may be kept Our Lord requires no other Condition to the entrance into Life Eternal than the keeping of Gods Commandments Now if this Condition were impossible to be fulfilled it were then all one with a Negative or an exclusion out of Eternal Life why Conditio impossibilis aequipollet negativae And so
and do good Hence is that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One man is said to be a God unto another when he imitates God in doing good Sic me servavit Apollo Deus nobis haec otia fecit Now because good and goodness is the object of God and to do good is the property of God Surely God himself for this reason must needs be lovely and be loved of us 3. Lovely because God lovely also because thy God for howsover it be true that virtus laudatur in hoste Virtue and goodness is laudable and lovely even in an enemy even those whom we have known by report to be good they kindle in our hearts the love of them how much more then when known to be our God good and good to us doubles the affection God and goodness they are in a sort reciprocal but much more strengthened by relation unto us Cant. 2.16 My Beloved is mine his death his resurrection his ascension saith the Spouse and this love of Christ constraineth us That if one died then all were dead that we that live should not live unto our selves My Beloved is so mine and I am his his by conforming unto his death Ezech. 16.8 4. In regard of Israel the true Church of God which is born of God and taken out of Jesus Christ as the true Eve out of the true Adam Ephes 5.30 We are members of his body of his flesh and of his bones That aurae divinae particula that portion of divine life in us affects and earnestly desires union with the whole whence it was taken it looks back to the Rock out of which it was hewn Thy desire shall be unto him it is mystically to be understood of Christ and his Church Ephes 5. There is a frequent groaning and sighing in pious Souls they know not for what which indeed proceeds from what is of God in us which longs for intire union with the God of Life which the Psalmist more fully expresseth My Soul is athirst for God therefore David cryes Wo is me that I am constrained to dwell with Mesech Thy God the Lord speaks to us all who ever are his Israel as to one man See Notes in Exod. 20.1 The Lord hath a right and interest in his people the Lord thy God that is the Being of all Beings past present to come Exod. 3. Rev. 1. whereby God Israel hath advantage of all the world All Nations worship one Creature or other for their God Israel owns the whole Deity We are not our own Note here an evident sign of our great Apostasie from our God were there otherwise any need of a Commandment to love the Lord our God Surely what is good is lovely because it 's good and what is better is more lovely because it 's better and what is best of all is most lovely because it 's best of all Repreh This reproves us of our envy one against another and that most unreasonable for the love of our God like that which was between the Jews and the Samaritans so envious we are one against another that we will not allow one another to love the same God to hear the same Word to partake of the same Ministry to receive the Sacrament and so spend our vapour and spin out our short thred of life in being hateful and hating one another biting and devouring one another Did not old Jacob foretell that the people should be gathered together unto Jesus Christ Gen. 49.10 Vnto him shall the gathering of the people be Doth not the Prophet Esay tell us That the Lord will have mercy upon Jacob and will yet choose Israel and set them in their own Land and the strangers shall be joyned with them and they shall cleave to the house of Jacob and the people shall take them and bring them to their place Esay 14.1 2. what is their place what else but their God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Place is one of the Names of God and they give for reason because every place is full of his Glory And 2. He himself is locus mundi the place of the world Exod. 33.21 3. Where ever the Saints of God are he is with them Exod. 20.24 In every place where I shall come and set my name I will come to thee Where two or three are gathered together in my Name I will be with them This is the place whither every one of us ought to come whither we ought to bring one another Lord thou hast been our dwelling place c. Psal 90. our Temple our Tabernacle our House Jer. 23.3 Doth not the Lord promise I will gather together the remnant of my flock out of all Countries whither I have driven them and I will bring them to their folds The fold is the Divine Nature it self Joh. 10. Doth not the Lord himself say expresly When I am lifted up I will draw all men unto me Joh. 12.32 and this he spake concerning his death signifying what death he should die The love of Christ constraineth us 2 Cor. 5.14 15. Doth not the same Apostle conjure the Thessalonians by the same reason 2 Thess 2.1 So zealous were they in their love to God and Jesus Christ for the promoting of it in all men Tros Tyriúsque Jew Gentile Circumcision or uncircumcision And shall we envy one another that which we ought to promote and further and advance one in another The Divine Nature and means of Grace and growing in the love of our God is not like these outward things which one alone can enjoy and if one do another cannot as money and a garment c. but only one man can be made rich by a summ of money nor more than one man covered with one garment nor more than one man fed with one mans portion of meat But God may be mine and his There are branches of the same tree which grow out of opposite sides of the stock yet are all of the same tree Envyest thou for my sake saith Moses would God all the people were Prophets Numb 11.20 Would God not only thou but all that hear me this day were both almost and altogether such as I am Act. 26.29 The elder Son Luk. 15.28 was pettish angry and envious at his younger Brother because he was returned to the love of his Father but his Father reproved him for it So was Jonah 4.1 but the Lord also reproves him When we have gotten or think we have gotten the start of others in Gods love and obedience we are prone to envy others who begin to be turned unto God and directed unto his love Peter having made a glorious profession of his love to Jesus Christ asks and what shall this man do Joh. 21.21 Our Lord checks his curiosity If I will saith he that he tarry till I come what is that to thee follow thou me Dost thou envy at Johns love of Jesus Christ at
foretells That iniquity shall abound and the love of many shall wax cold Mat. 24.12 in this time the Shulamite the sleepy soul is called and sought for 1 Joh◠5.3 This is the love of God that we keep his Commandments and therefore when iniquity abounds and his Commandments are broken the love of many must needs wax cold And how do men seem to express the ardour and heat of their love in the time of the Law instead of keeping the Commandments which is the love of God 1 Joh. 5.3 they offered sacrifices in abundance Thus in after times instead of keeping the Commandments they multiplyed Ceremonies and since Ceremonies are ceased instead of keeping the Commandments they plead for the Ordinances of Christ Preaching and Hearing and receiving the Sacraments with a great deal of plausible profession Thus at this day men make shew of love with their mouth but the Apostle tells us That in Christ Jesus neither Circumcision nor uncircumcision is any thing but keeping the Commandments of God 1 Cor. 7.19 We read 1 King 1.1 when David was old and stricken in years he waxed cold to the old Age of David answer the later dayes of the Church wherein iniquity abounds and the Love i. e. David as his Name signifies waxes cold And how shall we warm David how shall the Love grown cold be heated We load him with Sacrifices and Ceremonies with holy professions and many good words David's Servants were in the right there is no other means to be found but to seek a young Virgin a Shulamite and what other Shulamite but Abishag who hath gone astray from the Law of the Father so Abishag signifies This Abishag the Shulamite who hath slumbred and slept but now is awakened and changed for so likewise the word signifies the Virgin now changed the Shulamite now returning from the errour of her way such a one cherisheth and refresheth David in his old Age she must stand before the King such a Virgin Church the Apostle propounds in Ephes 1.4 That we should be holy and without blame before him in love O let every Virgin Soul confess and pray with David Psal 119. ult I have gone astray like a lost sheep O seek thy Servant for I do not forget thy Commandments Let us search our hearts whether do we awake at the voice of the Cryer and his cry or no we arise early to morning Exercises and Lectures but do we keep the Commandments of God For Consolation then it is the complaint of many a poor Soul I hear the Cry and Invitation made unto me but alas I am so fast in prison that I cannot get forth such is the Law even a prison according to Gal. 3.22 The Scripture hath shut up all under sin how is that vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Faith came we were kept under the Law shut up unto Faith while we were or are under the Law we are held with the cords of our own sins like Peter in prison bound with two chains which are the world and the flesh until the Angel that 's John Baptist called an Angel in Malachi and should be so rendered until that Angel preach repentance till that voice of the Cryer warn us that the Kingdom of Heaven is at hand until he smite us on the side mind us of our Lords sufferings that we ought to bear about in our bodies the dying of the Lord Jesus until his life appear in us NOTES and OBSERVATIONS on MAT. 25.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then all those Virgins arose and trimmed their Lamps HEre follow the effects of the Proclamation of the Lords coming which are proper to the wise vers 7. common to wise and foolish vers 8 and 9 being a Dialogue between them The effects proper to the wise 1. they arose 2. they trimmed their Lamps 1. those Virgins arose 2. then they arose those the word is demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. those wise Virgins they arose whence arose they we left them slumbering and sleeping in the 5th verse The posture of them who sleep is lying down Esay 56.10 sleeping lying down loving to slumber It 's spoken especially of the wise Virgins that they arose from slumbering and sleeping their slumbering and sleeping is in death and sin and therefore arising and awaking is to Life and Righteousness according to Rom. 13.11 Knowing the time that now it is high time to awake out of sleep for now is our Salvation nearer than when we believed So 1 Cor. 15.34 Awake to Righteousness and sin not for some have not the knowledge of God 1. Note here the nature of sin it 's compared to a sleep a profound dead sleep a sleep in death Yet it 's possible to arise from this dead sleep Col. 3.1 read on 2. Then those Virgins arose viz. when they heard the cry there is no mention made touching the arising of the foolish They are the wise only that know the time of Christ's coming and arise they only knew the time of his coming in the flesh which was visibly manifested and exhibited unto mankind the foolish knew it not Mat. 16.2 3. O ye hypocrites ye can discern the face of the skie but can ye not discern the signes of the times How much less then shall the foolish be able to know the time of his Spiritual coming Let us be exhorted to arise Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5.14 Prov. 6.6 Go to the Ant thou sluggard consider her wayes and be wise knowest thou not it's a sleep in sin and death which thou sleepest and it 's an awakening of Righteousness whereunto thou art called the sleep thou now sleepest is a sleep opposite unto Salvation Rom. 13.12 The night is far spent the day is at hand therefore cast off the works of darkness and let us put on the armour of light it 's now high time Reason or means to perswade us how to arise the sleep is a sleep in death the Law cannot awaken us or raise us unto life Gal. 3.21 Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily Righteousness had been by the Law but that 's the work of Christ vers 24. The Law was our School-Master to bring us to Christ that we might be justified or cleansed by Faith Elisha's Servant could not raise the Shunamites dead Son Elisha must go himself 2 King 4. the Child is not awakened therefore he himself must do it 3. They trimmed their Lamps the word here used to trim Lamps is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.7 when Aaron trims or dresses the Lamps And what is it to trim a Lamp but to remove what hinders and to add what furthers the clear and bright burning and shining of it And what hinders the clear and bright burning and shining
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
world is the lusts of the flesh the lust of the eyes and the pride of life This is evident we can nor think nor do nor will any thing that is good of our selves when therefore we think a good thought or will a good will 't is he that doth it without him we can do nothing but he would do this and we check the motion what do we else but wound and kill our friend pierce his head and hands and side and his feet we pierce his head with our thorny cares our covetousness Avaritia in capite omni pierce his hands when we enfeeble his power with pretence of our infirmity and weakness we could do his will but like harlots we are content to be forced and so use but half our strength great lubbers suffer our selves to be buffetted What are these wounds in thy hands Zach. 13. shall we wound him again crucifie him again kill him again is this the kindness to our friend Sign The tryal of friendship is in Adversity Vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides As gold in fire prov'd most bright appears So love and friendship in affliction chears Absolon to Hushai is this thy kindness to thy friend They were David's fast friends that went to him into the wilderness while he yet kept himself close because of Saul and they are the friends of the true David who go into him into the wilderness forsake all for Jesus Christ this is the tryal of us at this present The true David is to be set upon his Throne that 's the business that every one pretends to strive for He hath a Throne in the world due unto him all the kingdoms in the world shall be the kingdoms of Christ mean time let every one of us endeavour to put down the mighty from their seat who sit in Gods Temple to put down Antichrist who sets himself in the Temple of God and shews himself as if he were God whether we be such or no Jesus Christ will soon discover 1 Chron. 12.17 If ye be come peaceably unto me to help me mine heart shall be knit to you it shall be one with you If we come to help the true David to help the Lord against the mighty he will be one with us but if we come to betray him to his enemies what will follow Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet The way is frequent to deceive by love Such wayes and thoughts descend not from above Who is there among us can truly say with Amasa Thine are we David and on thy side thou Son of Jesse c. vers 18. This is love that a man lay down his life for his friend Darest thou do so thou canst not otherwise be Christ's Disciple or friend Luk. 14. Beg power and strength of Jesus Christ to do his will he will deny us nothing we ask of him if we be instant with him Luk. 11.5 6. Which of you shall have a friend who shall go unto him at mignight c. Jesus Christ is our fast friend he 'l rise at midnight to do us good he never slumbers or sleeps When we ask him three loaves we ask him nothing but that his kingdom may come that his will may be done no less than a kingdom The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened Mat. 13.32 even the Body Soul and Spirit untill all be sanctified That which the Apostle prayeth for 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 2. Some there are who would prove themselves friends of Jesus Christ by their election before the foundation of the world was laid But a sign or mark is that which makes things evident as doing good or evil and therefore if there be nothing to make this friendship evident it will be resolved into phansie and self-love besides this doing of good is of late dayes held to be little better than Popery But what then shall we say of that sign which our Lord gives of his friendship Joh. 15.14 Then are ye my friends if ye do whatsoever I command you Now he commands us to do justly to love mercy to humble our selves to walk with our God he saith unto us love your enemies Mat. 5. 2. Christs friends ought not to fear them who kill the body 1. What is here meant by the body 2. What it is to kill the body 3. What to fear and not to fear those who kill the body 1. By the body is to be understood that gross part of us contradistinct unto the soul as it is here opposed unto it the third part of the man as ye find them distinguished 1 Thess 5.23 Howbeit the body is not so here to be understood as separated but as united with the soul for as separated from the soul it hath no life in it but as united with the soul from which union proceeds the vegetative life 2. The body so understood is said to be killed when it is violently separated from the soul for death is ordinarily defined separatio animae à corpore 3. That we may understand what it is to fear those that kill the body we must first enquire a little into the nature of fear and the several kinds of it and which of them is here to be understood The chariot of the Soul is carried on by four wheels the four principal affections 1. Fear and 2. Hope and 3. Grief and 4. Joy as the Poet summs them up Hinc metuunt cupiúntque dolent gaudéntque They fear they lust they grieve and then they joy And the Spirit in these wheels which moves them is LOVE Timor est 1. animi passio 2. circa malum futurum 3. arduum seu difficile 4. cui resisti potest Fear is a passion of the mind touching some future evil that 's hard and difficult yet such as may be withstood 1. It is a passion of the mind for no other affection can be so properly called a passion as grief and fear which work the greatest changes both in the mind and in the body 2. It is about evil apprehended as shortly to come upon us for if it be conceived as afar off how ever evil yet we commonly fear it not as death is not feared because most men fancy it far off I thought no more of it than the day of my death 3. The evil must be difficult and hard otherwise it stirs not up fear in us we fear not small evils but despise them 4. Such evil is apprehended as resistible otherwise if it be conceived as inevitable and irresistible we do account it as present and cannot then be said so properly to fear such an evil as to grieve for it Thus Malefactors adjudged to
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
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
to be considered The Father as he begat his Son in his person so in his nature perpetually For as such as is the earthly such also are they that are earthly so 1 Cor. 15.47 Such as is the heavenly such are they that are heavenly And thus the second Adam is born not only to us but also in us according to which incorruptible seed we are born again Gal. 4.19 1 Pet. 1.23 Jam. 1.18 being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Here is the word made flesh and dwells in us Joh. 1.14 Zach. 2.10 Analogies of spiritual sonship 1. As God the Father of all imparted unto Adam his Essence his nourishment his education and an inheritance Even so the Father of our spirits imparts to his children the Divine Nature 2 Pet. 1.2 He nourisheth us with his flesh and blood the Word and Spirit of his Son 3. He instructs us and gives us the Vnction from the holy One whereby we know all things 4. He corrects and chastens us that we may be partakers of his holiness 5. He provides for us an inheritance Col. 1.12 Giving thanks to the Father which hath made us meet to be partakers of the inheritance of the Saints in light Object But the first Adam is a transgressor Rom. 5. And his posterity transgressors from the womb Esay 48.8 And how then can Adam be the son of God Surely this is not the spot of his children nor herein do they patrizare Adam had not this from his Father O no there is no unrighteousness in him Psal 92. ult The envious man hath done this Here then the third Adam hath intruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I told ye before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of Abaddon and Apollyon the son of the Devil Observ 1. So that I must here resume what I observed before That there are by the corrupt nature three births in us Two from God and the third from Sathan The two from God are 1. The living soul And 2. The quickning Spirit The third is the son of perdition 2 Thes 2.3 These three ye have typified in Shem Ham and Japhet Gen. 9. Shem the divine nature Japhet the humane perswaded to dwell in the Tents of Shem and the accursed Cham the youngest intruding between them the Son of perdition in the Egyptian whom the true Moses slew and rebuked the Hebrew Exod. 2.12 13. Ye have all three hanging on the Cross together Luk. 23.40 1. As the tradition hath it the one an Egyptian of the race of Cham. 2. The other an Edomite of the race of Esau when the Son of God is truly known crucified in us Gal. 3. He draws all men unto him But the Egyptian the man of sin whom he condemns crucifieth and mortifieth for ever The Edomite the natural man of flesh and blood who is crucified with him but in that day he is with him in Paradise Ye have all these three in prison together in Egypt The true Joseph free though bound restoring the Butler to his honour and hanging up the Baker Gen. 41.13 Observ 2. Note hence Gods order of procreation and begetting Children first the first Adam who is corrupted by the man of sin and then the second to drive him out Observ 3. This corrects a great mistake among us we are often deceived touching the birth of the second Adam in us we sometime take the first born instead of the younger as Samuel so 1 Sam. 16. He mistook Eliab i. e. God the Father the light of the Law Abinnadab a good will wrought by the Father yet is not the Son born Shimna 1 Chron. 2.13 i. e. heirs who 1 Sam. 16. is called Shamma a man of name The Son is not yet born Thus they think that the seed of promise is born Thus Eve when she brought forth Cain thought she had brought forth the promised seed I have gotten the man who is the Lord. But the child will not blame the Father when he lops the fruitful trees nor when he treads the beautiful grapes So God the Father dealeth with his Vine Joh. 15.1 c. his Church neither ought his children to complain Exhort Be ye followers of God as dear children A Fragment Ecclus. 33.14 15. Good is set against evil and life against death So look upon all the works of the most high and there are two and two one against another as therefore death and he that hath the power of death that is the Devil hath had his reign So life i. e. Christ and the prince of life i. e. the same Christ Act. 5. he also shall have his reign NOTES AND OBSERVATIONS UPON ROMANS VI. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so yield your members servants to righteousness unto holiness THE two parts of Universal righteousness are set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that sometimes in 1. Metaphorical terms as dying unto sin living unto righteousness and putting off and mortifying the old man putting on and quickning the new 2. Sometimes in proper and plain terms Depart from evil and do good and ceasing to do evil and learning to do well In the former part of this Chapter the Apostle hath insisted on the former of these largely dehorting and disswading from the service of sin 2. In this Text and thence to the end of the Chapter he presseth the performance of the latter the service of righteousness the doing of good For if ye please to take a view of the verse I have read it s a brief of the whole and contains in it an exhortation to the free service of righteousness That we would yield our members servants to righteousness unto holiness which duty is illustrated a pari from the like reason That as ye have yielded your members servants to uncleanness and to iniquity unto iniquity So now yield your members servants to righteousness and holiness Which words we may resolve into these several Truths 1. We have yielded our members servants to uncleanness and to iniquity 2. We have yielded them servants to uncleanness and to iniquity unto iniquity 3. We ought to yield them servants to righteousness 4. We ought to yield them servants to righteousness unto holiness 5. As we have yielded our members servants to uncleanness and to iniquity unto iniquity So we must yield our members servants to righteousness unto holiness 1. That we have yielded our members servants unto uncleanness and to iniquity will appear if we explain 1. What these members are 2. What this uncleanness and iniquity is 3. What it is to yield our members servants to uncleanness and iniquity 1. What these members are As there is an inward and an outward man so in reason there must be parts and members of them both as an eye a foot an hand Matth. 18.8 9. if thine hand or thy foot offend thee cut
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
forth much fruit the balsome or quintessence of the wheat remains after the corn is dead which recalls it to life So doth the Divinity of Christ which revives the humanity St. Paul useth the same similitude that which thou sowest is not quickened except it dye 1 Cor. 15. But Christ in the antitype performed that alone which in his type was most what in Scripture signified by the death and life of two Creatures Two birds were used in the cleansing of the Leaper whereof the one must be killed the other must be let fly Levit. 14. Two Goats must be taken to make expiation for the people whereof the one must be slain the other sent away alive Levit. 16.5 Our Lord is the Truth of both who by himself purgeth the leprosie of our sin Heb. 1.3 And by himself makes expiation for the the people who was put to death in the flesh but quickened in the spirit 1 Pet. 3.18 And though he were crucified through weakness yet he liveth by the power of God 2 Cor. 13.14 O Beloved Should not the love of Christ constrain us that we thus should judge that if one dyed for all then were all dead and that he dyed for all that we who live should not live unto our selves but unto him that dyed for us and rose again 5. Observe the Authority and Soveraignty of Christ To this end Christ both dyed and rose again and revived that he might be Lord both of the dead and of the living Rom. 14.9 The like we read Eph. 1.19 22. O then Beloved let us acknowledge his Soveraignty let us demean our selves as his members as we profess we will at this holy Sacrament should not the members hold conformity with their head He will be sanctified in all that draw near unto him 6. Observe the great strength and power of Christ seen especially in this that he hath abolished death and brought life and immortality to light 2 Tim. 1.10 That through death he hath destroyed him who had the power of death that is the Devil Heb. 2.14 That he the stronger man hath overcome the strong man Luk. 11.21 22. This victory was signified in that he hath spoiled principalites and powers and made a shew of them openly triumphing over them in himself Col. 2.16 Which was figured by the many victories we read of in Josuah Judges and the Books of Samuel Kings and Chronicles and therefore say he was typified by Josuah by Sampson by David as Epaminondas This all this and more we are content to ascribe unto Christ when we say he is Omnipotent But was he so powerful in his death and is he not more powerful if his power can be increased or at least as powerful having conquered death I am with you to the end of the world saith our Saviour if he be with us as yet so powerful where doth he exercise his power Is not that power exercised in us But then how comes it to pass that we are so weak to be overcome of every temptation Ezech. 16.30 How weak is thine heart since thou dost all these things How cometh our enemy so strong that he takes men captive at his will Judg. 3.8 2 Tim. 2.26 That he is so operative and efficacious in the children of disobedience Eph. 2.2 Judg. 6.12 13. O Beloved what benefit is it to us that Christ is so strong if we remain yet so weak What if Christ hath conquered sin and Satan if yet they be conquered if yet they bear rule in us if yet we have not Faith in the operation of God who raised up Christ from the dead Col. 2.12 We acknowledge Christ the true Josuah But hath he yet overcome Hiericho i. e. the power of the world and the Devil in us So Austin and others interpret Jericho Have the Gibeonites submitted themselves unto him Hath he cast down every high thing in us that exalts it self against the knowledge of God 2 Cor. 10.5 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Hath he subdued Jabin i. e. knowledge the false and erroneous knowledge or knowledge falsly so called as the Apostle speaks or the Devil or the wisdom of the Flesh So Origen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or the pride of knowledge 2 King 9.8 where instead of I will not leave one from Ahab to him that pisseth against the wall the Chaldee Paraphrase hath every knowing knowledge i. e. all pride as of knowledge as the Apostle speaks we know that we have all knowledge 1 Cor. 8.1 We confess that he is the true Sampson But hath he yet conquered the Philistins potu cadentes drunkenness and sensuality So another of the Ancients renders that word Hath he carried away the Gates and Bars of Gaza the strength and power of temptations So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfieth strength and contumacy Is he so strong to conquer Hell and can he not conquer our lusts O Beloved then we are fit to extol Christ's Power when we know and find by experience in our selves that he hath subdued or is now subduing and conquering the power of sin and Satan in us When he hath troden Satan not only under his own but also under our feet Rom. 16.20 This power the Apostle desireth to know in himself Phil. 3.8 9 10. I count all things loss that I may know Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death if by any means I might attain unto the resurrection from the dead And this he acknowledgeth operative in himself Col. 1.29 Whereunto saith he I also labour striving according to his working which worketh in me mightily Then we are fit to triumph in Christ and extol his victory over Sin Satan Hell and Death When we know experimentally that he hath given the victory over these enemies in us when we can truly say with the Apostle Thanks be to God who gives us the victory through our Lord Jesus Christ 2. This is also a ground of Reprehension of those who out of superstition observe this and other days as if Christ's Resurrection were to be remembred only upon this day For howsoever for the commemoration of our Saviours benefits and the help of our own memories which are very slippery and weak for the retaining of what is good certain days are named after our Saviours actions yet as the benefits are continual perpetual and daily so likewise ought the memory of them to be And therefore every Lords day is a remembrance of the Resurrection of our Lord yea every day And therefore because beneficium postulat officium every benefit requires a duty our life every day ought to be suitable to the memory of our Savious Rerection and every day ought to speak the commemoration of it and belief of our own Resurrection and a life agreeable thereunto Not like many who seem very Religious this day or any other Lords day and that devotion excuseth them all the week after Or as I
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
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
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
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
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is