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
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
a Prolepsis or answer to a tacite objection arising from the former words And may be framed thus If all men have sinned and death hath passed over all men in that all men have sinned Then it should follow that sin was in the world before the Law was given But that seems inconvenient for no man could sin before the law given because where there is no law there is no transgression Rom. 4.15 Now for a long time after the Creation about 2450 years no Law was given Therefore for that time there was no sin the world The Apostle meets with this Objection denying the minor or assumption by opposing the contradictory to it in the words of the Text Vntil the law sin was in the world But how could that be when there was no law The Apostle answers by distinguishing between the being of sin and the knowledge and imputation of it Sin is not imputed or reputed sin where there is no law yet sin then was and had a being the world when there was no law In the words then we have these two Parts 1. A Position until the law sin was in the world 2. An Exposition of it But sin is not imputed while there is no law we may resolve both into the Truths contained in them 1. Sin was in the world before the law 2. It was in the world until the law 3. Sin is not imputed or reputed while there is no law 4. Though sin be in the world before and till the law yet it is not imputed or reputed while there is no law 1. Sin was in the world before the law Quaere 1. What sin is here meant 2. How is it in the world 3. What law is here meant 4. How was sin before the law 1. By sin we here understand principally the first sin which we call Original brought into the world by the first Adam as also all sin derived from that polluted fountain 1 Joh. 2.16 All that is in the world the lusts of the flesh the lust of the eyes and the pride of life 2. By the world all mankind is here meant So vers 12. What is first called the world the Apostle presently calls all men And because there is a twofold world in man's heart Ecclus. 3.11 wherein sin principally resides for out of the heart proceeds evil thoughts c. Matth. 15.19 Sin may be said to have been in the world as in the proper seat 3. By the law some here understand the Law of Moses and it may be truly so understood in regard of those who take no notice of the Law of Nature which doubtless of the two is rather here meant and which hath the work before any written Law is made known See Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. How was sin in the world before the Law I answer sin before the law was in the world as dead as the Apostle speaks Rom. 7.8 Without the law sin was dead which is all one with the point in hand sin was in the world without the Law The Reason in regard of Sin and the Law 1. Sin as the malady and disease of the world must precede and be in the world before the remedy be prepared for it And the law given after sin was in the world supposeth this for the law was ordained and made for the lawless 1 Tim. 1.9 Sce Notes in Rom. 7.9 Object But here it may be doubted for if sin be the transgression of the law as 1 Joh. 3.4 Then must the law be before sin How otherwise can the law be transgressed by sin And therefore it seems that sin was not in the world before the Law I answer Sin was in the world before the law This may be two ways understood 1. Simply and absolutely Or 2. Comparatively and relatively 1. Simply and absolutely and so it is not true that sin was in the world before any law for we read of a Law-giver to Adam both 1. Affirmitive Of every tree c. And 2. Negative Of the tree of knowledge thou shalt not eat Both these are declared in legal terms Gen. 2. Besides sin generally is the transgression of a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 whence it followeth undeniably That the law must be before it can be transgressed And therefore sin which is the transgression of the law was not in the world simply and absolutely before the Law 2. Relatively and comparatively in regard of a law afterward to be given And so it is true whether we understand 1. The natural Or 2. The Mosaical and Moral Law that sin was in the world before the law Thus we read that after the fall the Lord promiseth to put enmity between the seed of the woman and the seed of the serpent Gen. 3.15 that is the law to be a perpetual enmity against sin in him So Ephes 2.15 The enmity even the law of Commandments So Col. 2.14 Observ 1. Observe our natural estate and condition What it is until the Law come we are in our sin See the condition of thousands c. See Notes in Rom. 7.9 It is no good Argument that sin is mortified in us because it seems dead in us and the motions of it appear not in us Ibid. Observ 2. Antiquity is no good Argument of the only true Church and true Religion we see here that sin was before the Law And the Devil himself was a murderer from the beginning and abode not in the truth Joh. 8.14 So it is no whit to their credit who call us of the Reformed Churches Novantes Novatores while they themselves are Veteratores 2. Sin was in the world until the law until the Law Yea and after the law was given much more How then do we understand this that sin was in the world until the law This point wants explication of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn until which like another of the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these ita pertinent ad tempus precedens ut de futuro non inferunt contrarium They so put a period and end unto the time past that they infer not the contrary fon the time to come Gen. 28.15 Heb. 13. Psal 11.2 8. 2 Sam. 6.23 Matth. 1. See Notes in Heb. 1. until I make Thus sin was in the world until the law That hnders not but that it was in the world after the law But so sin was in the world before the law that it seemed dead and appeared not but when the law came sin revived which is the Apostles exposition of the Text Rom. 7. Vntil the law sin was in the world There was some question of it then for then it appeared not there is no question of it afterward for when the law cometh sin reviveth c. And the Reason is 1. From the Antipathy of the law unto sin 2. The goodness and compassion of the Law-giver unto the sinners
Nature and the great and precious promises that we shall be partakers of the Divine Nature having escaped the pollutions 2 Pet. 2.4 Thus we pity the Old Adam and mean time consider not that we lay load upon the New so the Old Man lives freely in us and the New is over-burdened as the Italian Proverb is An old Cart laâ—s longer than a new If a Cart be old men take care that it be not over-burdened but tender it and spare it but if it be new they lay on load without mercy we pity the old Cart the Old Man and hear not the New Man complaining I am pressed under you Amos 2.13 Consol This speaks comfort to the disconsolate Soul groaning under the burden of Adams transgression and its own actual sin Alas the Old Adam is powerful in me and Jesus Christ the New Man is in thee and he is the power of God O but the Old Man strongly inclines me to sin If any man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the propitiation for our sins the propitiation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that covers our sins and purgeth away our sins Alas the first Adams transgression is fulfilled in my flesh and the second Adam hath condemned sin in thy flesh that the righteousness of the Law may be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 2. Some there are who have sinned after the similitude of Adams transgression How did Adam sin By the temptation of the Serpent and against the express command of God and for knowledge a sin of knowledge or out of a desire of knowledge ye remember Gods express commandment Thou shalt not eat and Satans promise that they should not die but their eyes being opened they should be as Gods knowing Good and Evil. Come we then to the point the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Syriack in the Text which is a similitude or likeness to sin then after the similitude or in the similitude or likeness of Adams transgression is so to sin in Adams like nature and as Adam sinned And how did they sin then after the similitude of Adams transgression who sin or commit sins of knowledge against the express command of God by the temptation of the Serpent and for knowledge or out of the desire of knowledge Now when I say some there are who have sinned c. I understand a large Some as 1 Cor. 10.7 Some of them were Idolaters i. e. all of them except the Tribe of Levi Exod. 32.26 The like ye shall observe vers 8 9 10. of 1 Cor. 10. For this indeed is the condition of the most of us all Who among us can plead ignorance of God's express command yet who yields not to the temptation of the Serpent seducing him with the desire of knowledge That plain and simple way of life the way of Gods Commandments is that wherein the Lord hath set us and commanded us to walk and hath forbidden us the tree of knowledge the disobedient knowledge Now as the serpent beguiled the woman through his subtilty so the same Serpent beguils our minds or thoughts and they being corrupt we fall from our simpicity after the similitude of Adams transgression So the V. L. hath excidatis lest ye fall 2 Cor. 11.13 So we sin after the similitude of Adams transgression Adam received command so have we The Serpent tempted Eve So he tempts our minds or thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman gave her husband to eat So do our thoughts suggest unto us the temptation of the Serpent Adam fell from his simplicity we likewise fall from the simplicity that is in Christ The Reason of this I shall shew in the opening of the third point Observ 1. Observe then the boldness of the sons of Adam Audax Adami genus Our common Parent sinned against a known command Great presumption Yet what do we less O Beloved if we well consider it it 's the greatest boldness in the world knowingly wittingly and willingly to sin They who are enboldned to do any evil thing they do it out of hope of good Prov. 1.13 we shall find all precious substance c. Or less evil to come of it or greater help and aid against the evil And therefore men in prosperity are more bold to offend So Pharaoh who is the Lord and lest I be full and deny thee and say who is the Lord Thus Jeshurun waxed fat and kicked But what confidence is this to sin against God after the similitude of Adams transgression what will be the fruit of it Rom. 6.21 Can we hope for any good A greater help Are we stronger than our God 1 Cor. 10.22 Are we stronger than the second Adam the power of God Alas That which hath been is named already and it is knomn that it is Adam neither may be contend with him that is mightier than he Ecclus. 6.10 Observ 2. See whither to refer that eager restless and insatiable desire of knowledge Whither else but to the pattern whence it was taken the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God though he makes himself known unto us by many names yet not of knowledge So the Devil is knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he makes division God is known by his name Jehovah Elihu the living God Observ 3. Hence we learn whither to refer all false coverings excuses pretences feignedness and hypocrisies of all kinds whither but to their pattern Adam's transgression Job 31.33 If I have covered my sin as Adam This covering is cast over all Nations Esay 25.7 and 30.1 cover with a covering but not of God's Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. See the fountain of pride and high-mindedness in all Adam's children it is the patrimony their father left them He himself would not be obedient unto the commands of God And when his children are disobedient it is after the similitude of Adams transgression for pride is seen either 1. In Eminendo Or 2. In Arrogando 1. Eminendo and so we exalt our selves above the Law and Lawgiver So they consult against Christ Psal 2. 2. Arrogando Confer Notes in Luk. 9.23 Observ 5. They are the weakest sort of Christians and sin after the similitude of Adam's transgression the true and genuine Children of the first corrupt sinful Adam who contend for knowledge crying up one and decrying another 1 Cor. 3.3 Are ye not carnal and walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man i. e. Adam Observ 6. And so are they the weakest sort of Teachers however they bring strong reasons and strong lines who ground Divine Truths upon Arguments forged out of their own brain it was the Serpents sophistry and is theirs who do so The Apostle gives the Colossians warning of it Col. 2.8 Beware lest any spoil you c. Here the Apostle Gal. 1.11 The Gospel I preach
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Alas I have then sinned against knowledge This is a presumptuous sin and who can excuse himself This is that which ungodly men alledge for themselves we are all sinners c. And therefore they think they shall escape in the crowd But Beloved I beseech ye consider it There is a great difference between him who sins out of weakness and him who sins with an high-hand Between those who are prevented and supprised in a fault and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity Matth. 25. Gal. 6. Between those who may be called sinners in that sometimes though they know the way of God and out of weakness transgress and go out of it and fall short of the end of it the glory of God between these and such as know the way of righteousness yet wilfully and obstinately continue in the way of unrighteousness the way of sinners The former have forgiveness of sins promised them Matth. 12.1 Joh. 2. And the Apostle exhorts those who are spiritual to restore such with the spirit of meekness But as for the latter these obstinate sinners who persist in the errour of their way they are stiled in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only sinners but ungodly sinners Jud. vers 15. not only transgressors but wicked transgressors And therefore whereas the spiritual man must restore penitent and relenting sinners Gal. 6.1 They must intercede against such ungodly sinners such wicked transgressors Psal 59.5 Be not merciful to any wicked transgressors such as these must be cut off from among their people Numb 15.30 Dehort That we sin not after the similitude of Adams transgression Beloved there is the very same danger to us which was unto the first Adam our common Parent 2 Cor. 11.13 yea there is greater danger unto us than unto him Satan appears not like himself He hath transformed himself into an Angel of light The Devil comes not up in his own garbe but he hath got on Samuels Mantle The Ministers of Sathan they transform themselves into the ministers of righteousness They perswade men to follow after the knowledge They come as the Serpent doth to put out our right-eye and to open our left 1 Sam. 11. Means To prevent the temptation When the prince of this world comes Take heed he hath nothing in thee 2. Apodosis Some are righteous after this similitude of the second Adams righteousness whom God hath set forth to be a propitiation through Faith in his blood to declare his righteousness c. Rom. 3.25 26. By the obedience of one shall many be made righteous Rom. 5.19 This is not wrought by fancy and imagination but by the true and real operation of Christ in the Soul for what the law could not do c. Rom. 8. He is made unto us righteousness 1 Cor. 1.30 The Lord our righteousness he is not righteous for himself but for us also Observ 1. As the sin and transgression of the first Adam was and is an inward work of the Serpent wrought within the soul So is the righteousness of the second Adam an inward work of Christ the second Adam wrought within the soul Both for 1. The destroying of the Devils work there 1 Joh. 3.8 And 2. The building up in our most holy faith and therefore is it compared to regeneration the making of a new creature Observ 2. See the most eminent example set before us for our imitation 1 Pet. 2.21 22 23 24. He that saith be abideth in Christ ought himself also so to walk as he walked 1 Joh. 2.6 He purifieth himself even as Christ is pure 1 Joh. 3.3 and vers 7. He is righteous even as Christ is righteous As he is so are we in this world Observ 3. See who are the true Christians who else but those who are partakers of Christ's righteousness and holiness who have received his righteous Spirit Rom. 8. His Vnction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.20 Repreh This justly reproves us who follow rather the pattern of the first Adam and the similitude of his transgression than the second Adam and the similitude of his righteousness who rather encourage men themâ—â—lves and others to sin according to the Example of the first Adams sin than encourage themselves and others to righteousness according to the Example of the second Adam's righteousness who believe the strength of Adams sin to be so great that the second Adams righteousness cannot make men cease from sin That which the Apostle blamed in some 2 Pet. 2.14 Having eyes full of Adultery that cannot cease from sin yet it is now thought a crime to blame such who say that men cannot cease from sin till they dye notwithstanding the power of Christ and his spiritual crucifying mortifying and killing the power of sin in the Children of the second Adam What is this but to impute more to our natural death than to the power of God the might of his Christ and his Spirit The natural death can make me cease from sin God Christ and his Spirit cannot There is not one word in Scripture to prove this What is this I beseech ye but to keep men in their sins according to the similitude of the first Adam without any hope of righteousness by the second Adam Nay what is this but to bring the wrath of God upon us See whether some such false glosses upon Adam's fall and the ill consequences thereof brought not the destruction upon the people of God Esay 43.27 28. Thy first father had sinned and thy teachers or interpreters have transgressed against me therefore I have prophaned Lam. 4.13 This comes to pass by looking only on the pattern of sin and not on the pattern of righteousness 2 Cor. 3.18 Job 3. Some there are who sin and not after the similitude of Adams transgression This moves a doubt For if by one man sin entred c. how came sin into the world but by him And if so how could any sin but after the similitude of Adams transgression I answer It is one thing to sin and another to sin after the similitude of Adams transgression All unrighteousness is sin 1 Joh. 5.17 but all unrighteousness is not after the similitude of Adams transgression this notes a special way and manner of sinning as Adam sinned as I shewed before who sin against their knowledge and for knowledge c. Who are they who sin and not after the similitude of Adams transgression I know well that those who sin and not after the similitude of Adams transgression most understood to be infants who sin not like Adam who first knew the Law and then transgressed it But I conceive the words will bear a larger sence They then that sin and not after the similitude of Adams transgression are they who transgress 1. Not Knowingly as Adam did 2. Not out of desire of knowledge 3. Nor for knowledge as Adam did 1. Not knowingly as Adam did and these are of
two sorts Either 1. Infants who know not the Law of Nature as Adam did 2. Or else the Gentiles who have not the knowledge of any outward Law as Adam had Gen. 2. They sin not out of desire of Knowledge as Adam did but out of inordinate desire of some inferiour temporal seeming Good And thus Esau did who by the Holy Ghost is made a pattern of such sin Hebr. 12.16 lest there be any fornicator or prophane person as Esau c. Reason The different wayes of transgressing proceed from the different objects and powers of the Soul conversant about them and the Serpent busie in all kinds to promote sin The objects some more noble other some more vile and base The powers of the Soul are proportionable to the different objects of it 1. The bruitish desire is carried downward Proclives sumus à labore ad libidinem We are prone to forsake labour and follow our lust Accordingly the Jews tells us of two kinds of Spirits 1. The one dwelling in the superiour Appetite inclining the mind and will to ambitious and froward thoughts and desires spiritual wickedness in heavenly things This moved Adam to leave the plain and simple way of life and obedience that he might become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one like to a God knowing Good and Evil. 2. Another kind of spirit lives in the inferiour and bruitish appetite This moved Esau or Edom to despise even his birth-right Gen. 25.33 that Dignity to which he was born that whereby he was Consecrate to God as the first-born were Exod. 22.29 and was next in Honour unto his Parents Gen. 49.3 and had a double portion of his Fathers goods Deut. 21.17 and had right to succeed in the Government of the Family 2 Chron. 21.23 and to administer the Priests Office Numb 8.14 17. Which Dignity endeared him to his Father as Exod. 4.22 and rendered him higher than his Brother Psal 89.28 but above all these by this he was a type of Christ Rom. 8.29 All which he undervalued and sold for one meals meat and that of the vilest and coursest fare bread and pottage of Lentiles or Vetches and so despised his birth-right and therefore the Holy Ghost calls him a prophane person Heb. 12.16 So much the bruitish spirit prevailed with the Natural Man Edom who is therefore said to dwell in Mount Seir Gen. 32.3 the Land of Seir the Country of Edom i. e. the Devil as Levit. 17.7 They shall not offer their sacrifices any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Devils So 2 Chron. 11.15 He appointed Priests for the High Places and for the Devils the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So true is that 1 Joh. 5.19 the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil world of Esau or Edom the earthly minded world lies in the evil one or in the Devil Observ 1. Here are then manifold patterns and wayes of transgressing 1. The similitude of Adam pride and eager desire of knowledge 2. The similitude of Edom earthly worldly desires 3. The way of Cain Jude v. 11. bloody mindedness 4. As Nimrod violent hunters of men 5. Like Sodom and Gomorrah pride fulness of bread and abundance of idleness such as declare their sins as Sodom 6. As the Idolaters Exod. 32. figuring excess and riot 1 Cor. 10.7 Be not ye Idolaters 〈◊〉 were some of them as it is written the people sate down to eat and drink and rose up to play 7. Those whose carkases fell in the wilderness because they believed not that they were able through the power of God to subdue their outward enemies they were an example to such as believe not that it 's possible for them through the power of Christ to subdue their inward enemies And therefore the Apostle exhorts the Hebrews to labour to enter into rest lest any man fall short after the same example of unbelief or disobedience as it is in the Margin Hebr. 4.11 8. The false Prophets and Teachers of Old were patterns to the false Prophets and Teachers who as St. Peter foretold should be in these dayes 2 Pet. 2.1 Who have forsaken the right way vers 15. following the way of Balaam the Son of Bosor who loved the wages of unrighteousness 9. The way of Ismael Gal. 4. as he that was born after the flesh c. even so it is now Many other patterns there are and wayes of transgressing and there must needs be so for when we fall from Unity we necessarily fall into Multiplicity whence Vnio is the cause of all Good Binio the cause of all Evil God made man upright c. The Creator is one the Creatures manifold and all their perfections participated of that one when therefore Adams Child hath lost his happiness in the one and only God he runs and wearieth himself in picking up his lost happiness among all the Creatures as Esau hunts in the field i. e. the world for Venison which Jacob found neerer home Observ 2. Histories of Scripture were not written only for the knowledge of things reported in them but also yea principally that they might serve as types and similitudes unto us To that purpose was the history of Adam as our Apostle makes use of it the history of Cain and Abel Psal 78. 1 Cor. 10. Exhort Since there are patterns and similitudes of Good and Evil yea the greatest Good and the greatest Evil set before us let us be exhorted to choose the Good and refuse the Evil it 's the Lords exhortation towards the end of the Pentateuch though there be so vast a disproportion between them yet how often to our shame be it spoken have we refused the Good and chosen the Evil rejected Christ and chosen Barabbas O Beloved how far short come we of that pattern set before u◠the Lord Jesus Christ and his righteousness Ezek. 43.10 11. As there are divers patterns of sin so there are divers kinds of sinners 1. Some according to Adams Transgression 2. Some according to Edoms 3. Some who wallow in the mire of intemperance c. 4. Some others soar up aloft prying and searching into Divine matters out of curiosity and desire of knowledge and vain glory by it and ambition to be great in this evil world c. See Notes in Zach. 7.5 Our Saviour resembles these to dogs who will not abide strangers and bark at every thing that was unknown unto them before if it sute not with their spirit and opinion which they have entertained for truth 2. Others he resembles to Swine who trample the precious Truth under their feet Matth. 7.6 So that a man may sin and that heinously yet not infamously not notoriously Edom's sin hath more shame with it Adam's more of the nature of sin in it There is a drunkenness and not with wine Isa 29.9 They are drunk but not with wine they stagger but not with strong drink they are drunk with the spirit of Opinion Observ As there are patterns of sin so of punishment
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
die without mercy Chap. 10 28. Though the Law cannot effect this yet it discovers the sin and delivers the sinner to the Judge and it belongs to the Judge to punish every transgression and disobedience Obser 1. As the Law is good if it be used lawfully and is our School-master unto Christ the end of the Law for righteousness to every one that believeth Rom. 10. For do not my words do good to him that walketh uprightly Mich. 2.7 So to every one that believeth not nor consents and agrees with the Law the Law is an adversary for evil Psal 18.25 26. there is required a necessary consent obedience and compliance with the Law and Prophets Obser 2. See here the condition of all such as are under the Law while they are under the Law and agree not with the Law they are against the Law and adversaries and enemies to the Law Thus the Law causeth wrath among such sin becomes exceeding sinful of this state we understand those Scriptures All our righteousness is as a menstruous cloath There is none that doth good no not one none that understandeth and seeketh after God These and such like Scriptures are to be understood of that state under the Law while we are enemies to the Law and the Law to us Nor can they without disparagement and wrong to Christ and his Spirit be understood of those who agree and consent to the Law who are not nor live under the Law but under Grace Obser 3. Until we agree with the Law we are alwayes obnoxious alwayes liable to the Law alwayes subject to be delivered up as Malefactors to the Judge So much is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time the adversary deliver thee to the Judge The adversary may take advantage of thee at any time thou mayest at any time be taken tardy Obser 4. Note here the great patience and long suffering of our God toward impenitent and obstinate sinners How long did he wait upon Ahab that bankrupt who had sold himself to commit iniquity Cons To the drooping Soul under the correction of the Father's Law See Notes on Psal 44.12 Exhort Yield while thou hast time to the correction and chastisement of the Father hear the rod. Agree with the Law consider the manifold blessings upon the obedient See Notes on Rom. 7.9 fine It is a fearful thing to fall into the hands of the living God who would not fear before thee little doest thou consider that while thou delayest agreement thou hastnest thine own ruine and pullest upon thy self swift destruction Maher sha lal haz baz O take the Psalmist's warning he speaks in the person of the Judge Psal 50.22 O consider this ye that forget God lest I tear you in pieces and there be none to deliver There is greater danger lest the Judge deliver thee to the Officer And who is the Officer There were among the Jews with allowance to whose Customs all our Lord's Sermons are to be understood divers of publick imployment whereof the more notable were four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancients or Senate the Elders of the people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capita Patrum the Heads or chief Fathers the principal men of every Tribe 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices the Judges who knew the Law and gave Judgment 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparitores which we call in the Text Officers a name too large for their place these had a coercive power and executed the sentence of the Judge These Offices we find here and there in the Scripture Deut. 1.2 Chron. 26. Prov. 6. They meet altogether Josh 23.2 This Officer in our English according to his place in several Courts hath his several names as Apparitor Bayliff Serjeant They had a compulsive power to effectuate and execute the command and sentence of the Judge whether by apprehending scourging imprisoning or tormenting in prison such ye read imployed John 7.32 Acts 16.22 which because the Action was commanded by the Judge the whole business is imputed unto them quod quis per alium facit id ipse facit what one doth by another that he doth himself Reason The nature of the crime requires austerity and rigour in the Judge for although the Civil Laws connive rather at mercy than rigour in a Judge according to that potius peccet misericordia quam severitate yet when the guilty person will by no means be reclaimed but hardens himself even to contumacy the height of disobedience either in this case the Judge must deliver him to the Officer or exposeth the Law himself and his authority to contempt It is the Officer's duty to execute the command of the Judge without which all Laws all Judges and their Sentences were in vain Execution is the life of the Law and therefore currat Lex Inform. 1. A pattern for Christian Judges 2. Officers of this kind are necessary Instruments in every Commonwealth for although they be hated by the common sort of people it 's an argument that men love their sins and therefore hate those who are instruments of their punishment as they hated the Publicans who took toll and custom and shackled them with sinners a manifest argument not that the Publicans were evil but that they loved their mony better than the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The aversness of man's will both in doing his duty and suffering whether for the glory of God or his own sin How backward was Moses and Jeremiah thou shalt go whither thou wouldest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the obstinate man hath neglected all importunities of his adversary to comply with him he must now be enforced to yield to the Sentence of the Judge Hereby we may perceive how far short we come of that full resignation of our selves unto our God which the Lord expects even in case of punishment Levit. 26.41 No marvel when we are averse from suffering according to the will of God for his glory All these are above nature Mysticé Who is the Officer 1. Good Angels Hebr. 1.2 Evil. The Devil and his Angels Ecclus 39.28 There are Spirits that are created for vengeance when the people would not agree with the adversary the Law but rebelled there against it the Chaldeans came 2 Chron. 36. Peter delivered in Christ's the Judge's name Ananias and Saphira to the Officer So did St. Paul the incestuous Corinthian 1 Cor. 5. Obser 1. The Lord hath his polity Obser 2. The opposite series and order that God hath set in things according to the opposite course of men in this World They who fear God agree with their adversary the Law the Law is their School-master that leads them to Christ the great Teacher John 17. He brings them to another Comforter or Teacher who abideth with them for ever if men will not agree all things go contrary The Adversary delivers them to the Judge and the Judge to the Officer Ecclus 39.25 ad finem The
evil one sinner destroyeth much good Observ 5. The great necessity of a strong Saviour and Redeemer Vide Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The commadment came Observ 6. Sin is come into the world The Philosopher himself could say from his observation and experience of disorder and confusion in the world that certainly things formerly had been otherwise than now they are And Tully Hominem dicit non ut à matre sed tanquam à noverca natura editum in vitam c. That man was brought forth unto life by nature not so much a mother as indeed a stepdame How Corpore nudo fragili infirmo born naked with a frail and weak body with a mind anxious in regard of troubles and molestations cowardly in regard of fears remiss and idle in regard of labours prone and propense to sloath and lust Rem vidit causam nescivit saith one of the Ancients He saw the matter but not the cause Repreh 1. This reproves their great inadvertency to say no worse of many whereof some Learned men who are engaged in that opinion that there is no original sin but what we call so is contracted by every one in his own person by the example and imitation of others For certainly That there is an inbred propension and inclination unto sin they themselves deny not when they say it is in most men but they will not yield it in all Nor do we say That Original sin is in like measure in all though we say with the Apostle That it is entred into the world and passed over all men which yet is evident in some haply more in some less as I shall shew anon In which respect Alexander Hales said of Bonaventure by reason of his mildness and sweetness of disposition Quod Adamus in Domino Bonaventura non peccavit that Adam had not sinned in Bonaventure what is added that that sin which we call Original proceeds from example and imitation may be disproved by manifold experience of Infants and Children who never had any such example before them for their imitation ye do they declare the fruits of this poisonous plant growing in them as self-will frowardness and disobedience And when they grow a little elder we may discover self grow up in them self-love self-honour self-praise c. and when they grow yet elder lying and excusing and covering sin like Adam Job 31.33 And manifold the like iniquity which Sathan hath bound up in the heart of a child Prov. 22.15 But truly since it appears to all men that the nature of most men say they of all men say we is infected with sin and the whole lump levened It 's better not to dispute whence it became so poluted but rather to enquire into some means how we may be cleansed It 's to little purpose when we see a fire to enquire how it came unless we put to our helping hand to quench it in our selves and others Iniquity burns like a fire saith the Prophet Isai 9.18 and unless it be timely quenched it will burn to the neither most Hell Deut. 32.22 It is said probably that there is no malady without a remedy fire may be quenched the diseased cured what is crooked may be made straight fiery concupiscence concupiscence inflamed may be slaked yea quenched The whole head sick and the whole heart faint yet is not man so desperately sick but he may be recovered The crooked generation may be made straight God made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight or up-right in the beginning and it may be made straight again by him Thus 't is true By one man sin entred into the world The Apodosis or redition unto this first point is as true vers 15. The gift by grace which is by one man Jesus Christ hath abounded unto many And vers 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Here then Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the type or figure of him that was to come i. e. of Christ I reserve the special explication of those words till I come to the press handling of them Mean time we here find a similitude grounded on a dissimilitude As by one man sin entred into the world so by one man grace and righteousness entred into the world What the one destroys the other repairs and restores Luk. 10.30 A certain man went down from Jerusalem to Jericho c. It might be res gesta a true story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho by all the Ancients is understood the world They spoiled him of his raiment his robe of original righteousness and wounded him leaving him half dead Supernaturalia sunt ablata naturalia sunt vulnerata The things supernatural are taken away the natural wounded Exhort Unto those who convey the nature of Adam unto Posterity that they endeavour to mortifie and kill the old Adam quench the fomes It is observed that they who have so done have left behind them a more blessed issue for though the old Adam be still propagated yet the more he is mortified the less he is transmitted unto posterity as we may see in the Example of Sampson Samuel Joseph Timothy Thy mother Eunice and thy grand-mother Lois It is the law of Adam 2. Death entred in by sin What death is this I shall not trouble you with all the significations of it but only name such as are most pertinent unto the matter in hand and Death is either 1. Natural and of the body Or 2. Spiritual and inward as the death of the life of God in the Soul Or 3. The whole curse of God that followeth upon this 1. As for the first 't is well yea best known by the name of death but whether that be the death here meant it may be doubted For 1. Whereas Gen. 1.28 Man before his fall was to procreate Children they who are immortal have no such faculty of procreation as our Lord speaks Luk. 20.35 36. 2. Beside man had a natural body before the Fall and therefore a mortal So the Apostle calls man's body a natural body 1 Cor. 15.44 which before he calls vile and corruptible opposeth it to a spiritual and immortal body Thus when our Apostle here saith That death came into the world by sin he saith not that mortality then came into the world or a power to dye but death and a necessity of dying for no doubt man if he had not sinned though by nature he were mortal yet by the grace and goodness of God he might have been preserved from death or if he had been dead he might by the grace of the same God have been recalled to life and made immortal But this grace he lost for himself and his posterity Sin therefore was not a cause of natural mortality but rather of necessary death and so 't is true of death also that by sin death entred into the world 2. Death entred
See Notes in Rom. 7.9 Sin is not imputed when and while there is no law Quaere 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What to impute or not impute sin 3. What is meant by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn while there is no law 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but twice used in all the Scriptures as in the Text and Philemon vers 18. it signifieth to account for and to account unto 1. To account for or to esteem such as it is 2. To account unto and so it is a Metaphorical word taken from Accomptants and so the word is plainly meant in Philemon vers 18. If he Onesimus hath wronged thee or oweth thee ought put that on mine account or charge me with it 2. Hence we understand what is meant by this phrase to impute or not to impute sin Either 1. In the first sence not to account or esteem sin for sin not to think it to be sin Or else 2. In the second sence to impute or not impute or charge sin upon the sinner And truly both may be here understood if we first consider what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is word for word non ente lege the law not being or there being no law and so the sence may be Either 1. That they who sin account not that to be sin which they commit when it is prohibited by no law And thus the Apostle speaks fitly to that purpose Rom. 7.7 I had not known sin but by the law for I had not known lust except the law had said Thou shalt not covet 2. Or else we may understand that what sin we commit and know it not to be a sin by any law that sin is not so deeply charged by God upon us See the case of Abimeleck Gen. 20. Understand the words whether of the two ways ye please the point is true And I see no Reason why we should so chuse the one that we should reject the other 1. Sin is not reputed c. Reason Why is sin not reputed sin while there is no law The Reason will appear if we consider the nature of the law and the nature of sin it 's necessary that if a law be obligatory it be published and made known This is required in all positive laws And if the Divine Law must be acknowledged such and observed it must be made known unto us 2. Sin is the transgression of the law and is made known unto us no otherwise than by the law Rom. 7.7 I had not known sin but by the law And therefore where there is no law there is no transgression whence it followeth that sin cannot be reputed sin while there is no law Observ 1. It is possible a man may live in sin and not know it In the dark all things we see are of one colour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privation is homogeneal all the while then that men are in the dark they see no difference of colours so that there may be resplendent and orient colours and curious Pictures in a room yea there may be also ugly and deformed Monsters yet neither one nor other perceived while there is no light This room is the heart of man this light is the law when the light is brought in that makes all things known Ephes 5. That makes all things appear in their due colours In our sins we are in darkness ye were darkness Ephes 5.8 The commandment is a lamp Prov. 6.23 That makes known the righteousness of God that 's testified by the law Rom. 3.27 That also makes known our own unrighteousness Rom. 7.7 which till then remains unknown unto us Therefore David who can tell his errours O cleanse me from my secret sins Observ 2. Many a man who means well abstains from the pollutions of the world yet may live in some great sin or other which yet he takes no notice of nor thinks it sin but thinks he doth his duty and what he is bound to do Esay 66.5 Your brethren that hated you that cast you out for my names sake said let the Lord be glorified Our Saviour fore-tells Joh. 16.2 The time shall come that whosoever kills you shall think he doth God good service The Apostle himself was in this condition Act. 26.9 I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth whence truly we may well take warning what we do and every man to prove his own work Observ 3. How ought we to love and esteem the Law of our God which makes sin known unto us Where there is no law sin is not accounted sin but by the law is the knowledge of sin Rom. 7.7 And therefore David breaks out into admiration O how I love thy law All the day long it is my meditation were we travelling in a way unknown and one should come and tell us ye are out of your way would we not then fear Thieves Murderers The Law tells us plainly A whore is a deep ditch And to take heed of judging another especially take heed of entring into God's Throne to judge of other mens hearts which we cannot know The Apostle gives us a serious admonition of this And I heartily wish they whom it concerns would consider well of it 1 Cor. 4.3 4 5. It is possible the whole Congregation may be in sin and yet be ignorant of it Numb 15.22 26. 2. Sin is not imputed while there is no law Sin is not charged upon us by God so deeply while there is no law The Reason is from the ignorance of the law which binds not till it be known the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy of God is such that he is indulgent and favourable towards the ignorant and therefore the law makes such priests as have compassion on the ignorant Heb. 5.2 Dubium A doubt Here it may be enquired whether ignorance excuse yea or no Ignorance is either juris or facti The question here is as touching the ignorance of the law whether the will of God being not known may excuse yea or no Ignorance of the law is diversly distinguished by the School-men but that which best fits our purpose is that ignorance is either affected or invincible 1. Affected ignorance is that which the will is carried unto when a man will be ignorant of Gods will that he may not sin when he knows it such a kind of ignorance is that Psal 36.3 Noluit intelligere ut benè ageret he would not understand that he might do well Such prophane persons Job brings in saying Depart from us for we desire not the knowlege of thy wayes Job 21.14 This is so far an excusing that it aggravates sin 2. Invincible ignorance is that which followeth all possible and due diligence yet he who useth all means to know remains yet ignorant this ignorance if any such be excuseth à tanto à toto for if they
continuance of his reign from Adam to Moses If we resolve these into the Principles whereof they consist they are these 1. Adam was a transgressor or committed transgression 2. Some have sinned after the similitude of Adams transgression 3. Some have sinned and not after the similitude of Adams transgression c. 4. Death hath reigned even upon those who have not sinned after the similitude of Adams transgression 5. Death hath reigned from Adam to Moses even over them who have not sinned c. 6. From the note of diversity though sin were not imputed when there was no Law yet death reigned And every one of these hath an opposite Apodosis as we shall see in the handling every one of them There was anciently a twofold reading of this Verse 1. One without the Negative As death reigned even over those who sinned after the similitude c. 2. The other with the Negative as we now read the words death reigned who had not sinned after the similitude c. And truly the pious Ancients both Latin and Greek Fathers have followed both readings as well they might and we may without any contradiction The meaning of the Affirmative is this Death reigned over Adam and also over all those who sinned as Adam did and after his Example 2. The other reading with a Negative hath this sence that death reigned over those who either sinned not or not after Adams Example not so heinously as Adam sinned 1. What a Transgressor is I lately shewed 2. Let us enquire what Adam is Though we have often mentioned the first Man in the opening of this Text yet what is signified here by the name Adam which was not named till now we have not yet shewn we shall therefore 1. Consider the name Then 2. the thing signified by it 1. Adam then hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Earth and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be red or ruddy so that Adam is Man made of red earth As Tyberius by reason of his cruelty was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust or earth mixt with blood the Apostle alludes to it 1 Cor. 15.47 The first man is of the earth earthy This name may be three wayes understood 1. As the proper name of our Common Parent 2. As the earthly Adam in us the common nature we have in us propagated from Adam Thus Adam gives his name to every one of us as a Father leaves his name to his Children according to which any one may be truly called Adam So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man ordinarily answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or natural man the man of this world 3. This name is also given to the Son of God or the Son of man who is in heaven the second Adam the Lord from heaven heavenly When then we say that Adam was a Transgressor we understand that Common Parent who hath propagated as his name so his nature unto his posterity Now that Adam was a Transgressor so it is in the Syriack or committed transgression as it is plain by the story Gen. 3. it was shewn out of the first point in this Text verse 12. with the reason of it And therefore I shall not trouble you with any thing then delivered only I shall answer an objection which seems point black to thwart this Text. Object 1 Tim. 2.14 Adam was not deceived but the Woman being deceived was in the transgression it seems therefore that not Adam but Eve was the transgressor or committed the transgression I could here trouble you with a long dispute and divers opinions of men which I wave I answer therefore the Man and the Woman are sometime opposed as in that Scripture The Scripture puts Antithesis for Protimesis Misericordiam volo non sacrificium Thou shalt not be called Jacob but Israel Moses gave you not the bread from heaven but my father giveth the true bread from heaven so here Adam was not deceived but the woman Sometime they are taken as one person so Gen. 1.27 In the Image of God made he him Male and Female created he them when yet the Female was not made which ye read first made Gen. 2.18 Thus when Moses recapitulates the Generations of Adam Gen. 5.2 Male and Female Created he them and called their name Adam for they are both as one person and expresly called one flesh so that whether the one or the other be meant or spoken of the name is Adam Besides although the Woman sinned yet was Adam the chief cause of Generation and Propagation both of Mankind and Sin with it and therefore may the transgression be called Adams and Adam be said to be a transgressor Observat Hence then appears the truth of that Psal 143.2 it is the inference of the Holy Ghost Isai 43.26 27. Thy first Father sinned and was a transgressor Where observe the low condescent of our God to our judgement He submits himself to our opinion who can say that he hath merited any thing for himself or others who hath his own demerits and sins Thy first father hath sinned and transgressed and made thee a transgressor from the womb O no in thy sight no man living shall be justified See Notes in Rom. 7.9 Apodosis Christ the second Adam is Righteous He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency THE JVST ONE Acts 7.52 who have shewed before the coming of that Just One and 22.14 That thou shouldest know his will and see that Just One Yea the wife to Pilate who condemned him acknowledged as much Matth. 27.19 Have thou nothing to do with that Just Man yea he himself who condemned him acknowledged him such vers 24. I am innocent of the blood of this just person so did the Traytor I have betrayed the innocent blood Reason 1. He is essentially such 2. It was necessary he should be such For ye know that he was manifested to take away our sins and in him was no sin 1 Joh. 3.5 Repreh This may justy reprove too many of us who complain of the Old Adam and take no notice of the New who remember these words thy first father sinned but forget that Christ is our second Father yea the Everlasting Father and that he was manifested to take away our sins who complain of a body of sin dwelling in us the Old Adam but remember not that in the New Adam dwells the fulness of the God-head bodily Who pity the Old Man and his lusts Alas it is my nature to be angry to be pettish and froward I am by nature prone to envy to pride to covetousness to gluttony to drunkenness alas I cannot help it I am inclined to it by nature thou art so but what nature is it is it not thy sinful nature is it not thy corruption that is in thee by lusts Mean time thou takest no notice of the Divine
built up for ever Mercy and Truth pretence of Truth without Mercy that would reign It is commonly said that the pride and covetousness and ambition of the former Governours brought the world to that pass wherein it was and truly I dare not excuse them but we are much wronged abroad whether we be teaching or such as would be ruling Elders if we be not altogether as proud and ambitious and covetous as they were and therefore let us take heed lest we continue and increase Gods Judgements among us and provoke him to take away this and all other Government from us Truly the sins of all ranks and orders of men bid fair for such an Anarchy or want of all Rule as ye read of Isa 3 1-8 and therefore we may justly fear that the Lord will make us as the creeping things that have no Ruler over them Hab. 1.14 Consol Here is singular Consolation unto the weaklings the Children that are partakers of flesh and blood who are righteous as yet by the righteousness of the Law and desire to be justified by the righteousness of the second Adam God the Father by his Law hath begotten in them a good will unto Jesus Christ the second Adam and his Righteousness But alas the Law is the strength of sin 1 Cor. 15. and occasions sin to reign more tyrannically and death by sin And because the Children are partakers c. Heb. 2.14 When Pharaoh is most tyrannical the people cry out unto their God and then he sends the true Moses Let us hear holy David speak his experience Psal 18 1-4 The sorrows or the cords Marg. of death compassed me about the floods of Belial i. e. the Devil that hath the power of death Hebr. 2.14 15. vers 5. The sorrows or cords of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. In his distress he calls upon the Lord and what comes of it vers 16 17. the like ye have Psal 116.1 and Psal 142 1-7 Rom. 7.24 25. Repreh 2. Those who in this very nick of time when the Kingdom yea the whole Christian world is in a suffering condition are yet so unseasonably ambitious of Rule that even now they contend for it as the Disciples of Christ when he told them of his passion strove among themselves who should be the greatest Luk. 9.46 This is just Adams property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not much more seasonable to suffer with him As he taught his Disciples upon that occasion Can ye drink of the Cup c. Matth. 20.20 To die with him that we may live with him to suffer with him that we may reign with him Repreh 3. Those who sleight and despise the life See Notes in Col. 2.12 Repreh 4. Those that despise the true sent Ministers of God Luk. 7.32 to be sure the fault is in the Minister If of an austere life as John then he lives like a Monk or if loving and familiar then who is he acquainted with but men without any Religion in them John comes in the way of Righteousness but men will not go out of their own way to meet the Lord in his way And may not this be truly applyed to the men of this Generation who disparage and vilifie the Life that must Reign so far are they from admitting it to reign over them Men are not ashamed to say that the Heathen live better lives than we do Yea that the Jesuites that the Pharisees Difficile est dissimulare diu Death reigned from Adam to Moses These words contain the duration and continuance of the Tyrant Deaths reign with the terms when it began and when it ended I must here remember ye 1. Who this Tyrant is 2. What his reign is 3. What is here meant by Adam 4. What by Moses 5. How Death is said to reign from Adam to Moses 1. This Tyrant Death is not only Natural but also Spiritual and Infernal the first-born of sin the Nephew and Grand-child of the Devil as ye find his Genealogy Jam. 1.15 Job 18. it is otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rom. 8.6 to be carnally minded according to the extent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn it the mind and affection of the flesh and so our Translators Col. 3.2 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affection and in the margin mind so that according to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and affection of the flesh which is said to be death So that a carnal mind carnal thoughts reasonings imaginations carnal will love desire hope fear joy grief all these are Death 2. This Death is said to have reigned The word is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that we may understand it so to have reigned that it doth reign as I fear we shall find it doth for wheresoever there is such a carnal mind will and affection there is the reign of Death 3. By Adam we understand not only the person of Adam the first but the nature and that corrupted in every man which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man 1 Cor. 2.9.14 and this is here meant 4. Moses may be understood 1. Properly and personally 2. Figuratively 1. Properly according to the history of him Exod. 2. and so ye have his Name and Etymologie of it Exod. 2.10 2. Figuratively and so by Moses we understand 1. The Law given by Moses Luk. 16.29 Joh. 5.45 2. Christ the end of the Law 5. How did Death reign from Adam to Moses The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from may note a time or Epocha and a cause 1. A time and so the reign of Death from Adam's transgression unto Moses's Law is Two thousand four hundred and fifty years 2. 1 From Adam as a cause as a Common Parent polluting and defiling his Posterity vertually contained in him as a common Root So Levi was in Abraham's loyns c. 2. As a common polluted nature in every one propagated from Adam and inclining and disposing every one to the same transgression and it is true That Death reigned from Adam to Moses 'T is also true that sin and death and he that hath the power of sin and death i. e. the Devil reigned from Adam to Moses yea and yet reigns in every man from Adam that common sinful nature in him till Moses till the Law Varro tells us a story that when the Sabins entred Rome the Fort on the Capitol was committed to one Tarpeius He had a Daughter a Vestal Virgin called Tarpeia she let in the Sabins and she covenanted for what they bare on their left arms understanding their bracelets of Gold and Jewels and precious Stones which they wore on their left arms but they cast all their shields upon her and so destroyed her and entred the Fort. So our Mother Eve was taken with the lust of the eyes Gen. 3.6 Adam and every one of us have a Fort to
unto all men and why so for we our selves also were sometimes foolish Are none of us so still did the Apostle think we bear this testimony of himself that we should word it only or talk of it or that we should examine our selves whether we be such yea or no whether we are thus foolish yea or no Disobedience is the greatest folly in the world and therefore the Wise Man often in the Proverbs understands by the fool the disobedient man O ye foolish Galatians who hath bewitched ye that ye should not obey the truth 'T is a witchery to be disobedient unto our God Who of us would endure a disobedient Son or Servant and shall we call our selves Sons and Servants unto our God and yet continue in our disobedience who would endure these Vices in his Neighbour in his Wife in his Child in his Servant who doth not hate them in all these and yet will a man endure them in himself I beseech ye consider it well shall we live in these sins yet conceive our selves Gods Children what Children then think ye surely not worse than these though ye rake hell for them but if thou doest truly hate this lawless life then surely thou wilt first and chiefly hate it in thy self Charity thus truly begins at home and hardly otherwise I beseech ye Beloved let us suffer the correction and the instruction of the Law that we may be dead in our affections unto this wicked lawless life and believe in Jesus Christ and become conformable unto his death die with him that we may live with him and lay hold upon the Eternal Life And that loving correction shall make us great Psal 18.35 Repreh This reproves those who deal falsly with the peoples souls humour and please them in their sins flatter them in a sinful life wherein they live without the Law like those in Ezech. 13.18 19 22. Thus Ahab spared Benhadad 1 King 20.35 42. It is no good argument that a Magistrate is good towards God that he is merry chearful and lively This man lived i. e. he was frolick and jovial and merry without the Law NOTES more at large on ROMANS VII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment came sin revived IN these words is contained the estate of the Man after the Law came And that in regard 1. of Sin that revived 2. of the man he died Four things must be explained 1. What Commandment is here meant 2. How the Commandment may be said to come 3. How sin to revive 4. How upon the coming of the Commandment sin revives 1. What Law what Commandment was this the Law of Nature or the written Moral Law Here is now a Controversie there are who restrain this to the written Commandment But if the Law came to some who lived without the Law before there was any written Law then surely it cannot be understood only of the written Law But the Law came to some who lived without the Law before there was any written Law for so Adam lived without a Law when he sinned and to him the Law came and made his sin known so that he was ashamed of it and hid himself Cain lived without the Law and to him the Commandment came and made the burden of his sin known unto him to be greater than he was able to bear Gen. 4.13 Pharaoh lived without the Law and to him the Commandment came and discovered his sin and the righteousness of God so that he confessed That the Lord is just and I and my people are wicked Exod. 9. If therefore unto these and innumerable others who lived without the Law the Commandment came and made their sin known unto them before there was any written Law doubtless these words cannot be understood only of the written Law That when the Commandment came sin revived For the Law of the God of Life which is written in the hearts of men not with ink but with the Spirit of the Living God that comes to every man and tells him what he hath done what he hath left undone it is that which is said here to come it is that which saith inwardly to the man Thou shalt not commit adultery thou shalt do no murder steal covet 't is that which inwardly accuseth the man and saith to him When thou sawest a thief thou consentedst to him and hast been partaker with the adulterers Thou hast let thy mouth speak wickedness and with thy tongue thou hast set forth deceit Thou satest and spakest against thy brother and hast slandered thine own mothers son These things hast thou done and I held my tongue and thou while thou wert alive without the Law thoughtest wickedly that I am such an one as thy self but I will reprove thee and set before thee the things which thou hast done And of men in this estate the Apostle speaks Rom. 2.14 15. But touching this Controversie whether it be the written or unwritten Law it matters not much to us so the Law 2. How may the Commandment be said to come When spiritual things as the Commandment here are said to come we are to understand that they are present and appear to be Thus God and Christ and Faith and the Law are said to come when they appear so the Lord is said to have come to Moses when he appeared unto him Exod. 19. And Christ is said to have come in the flesh 1 Joh. 4.2 when he appeared in the flesh or was made manifest in the flesh 1 Tim. 3. ult Thus 1 Cor. 11.26 as often as ye eat this bread and drink this cup shew ye forth the Lords death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until he come why He is with us alwayes to the end of the world Until he come therefore is until his life appear in us for our receiving of the Sacrament is our profession of conformity unto the Lords death until he come and live in us so 2 Cor. 4.10 Alwayes bearing in our mortal bodies the dying of the Lord Jesus that the life of Jesus may be made manifest or represented so Castel in our body for we which so live are alwayes delivered up unto death for Jesus our true lifes sake that the life of Jesus might be made manifest or represented in our mortal flesh O that every one of us so received this holy Sacrament which is indeed the true end of it Thus also Faith is said to come when it appears to be in us Gal. 3.25 and the reason is spiritual things are said to come when they appear as before So that the Law comes to the man when it is present with him appears to him makes it self known unto him and him known unto himself this explication I conceive may be sufficient 3. But how may Sin be said to revive The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to live not to revive howbeit the ancient reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth revived as we turn it and Origen read the Text
judged of the Lord O Beloved do we not know that for these things comes the wrath of God upon the children of disobedience Ephes 5. Do we not know for this cause many are sick and weak among us and many sleep 1 Cor. 11.30 Have all our afflictions think we come out of the dust or hath the Lords hand been so long stretched out against us in vain and without cause Have we not by this means now long time provoked him to plague us with divers diseases and sundry kinds of death All the Fathers ate the same spiritual meat yet with some of them God was not well pleased 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not need any large explication of these words if we shall remember the opening of the former point for so it will appear that as by the Mannah the body and the flesh of Christ is meant his spiritual body that is his Word which is his flesh Joh. 1.14 Deut. 8. man lives not by bread only so by the water out of the Rock and the blood of Christ is to be understood his Spirit for so St. John speaks expresly 1 Joh. 5.8 Confer Notes in Joh. 6.55 56. This is the Reason why the spirit of Christ whereby we are sanctified and purged from our sins proceeding from the Father and the Son as blood from the body this is called the blood of God Act. 20.28 for in Christ dwells the fulness of the Godhead bodily Col. 2. And so out of him being smitten by our sins Isa 53.4 5. by our transgressions and the Curse of the Law for sins issues the blood and spirit of God This was evidently signified Exod. 17. by Moses smiting of the Rock in Horeb when the Law was given for therefore vers 6. The Lord saith behold I will stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Rock Hence it is that oftentimes in Scripture the blood is said to be the life Gen. 9.4 Levit. 17.11 for blood is the spiritual life and hence we are said to drink into one spirit 1 Cor. 12.13 whence the spirit of God is called the spirit of life Rom. 8.2 Rev. 11.11 Hence we understand those Scriptures which testifie the effects of Christs blood Rom. 5.9 10. 1. The blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1.7 which is not understood only of the merit of Christ which yet is of inestimable value but also of the power and efficacy of his blood and spirit 2. Christ washeth us from our sins in his own blood Rev. 1.5 Hebr. 10.29 the blood by which we are sanctified 3. 1 Pet. 2.18 19. where the blood of Christ is compared with corruptible things as silver and gold of all bodily things the most durable and preferred before them as being incorruptible it cannot be understood only of that blood of Christ shed upon the Cross which was like ours for Hebr. 2.11 He took part of the same 7. and 4.15 It must therefore be understood of Christ's spiritual blood or his spirit and life as he speaks Joh. 6.63 and therefore Hebr. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Observ 1. This is the reason why Moses forbad the people blood but Christ commands to drink his blood Moses knew they were not fit while yet under the Law to partake of the life but our Lord requires that his self-deniers his mortified ones partake of his blood and life What is it to drink the spiritual drink What else but to believe in the Lord Jesus as the Scripture hath said Joh. 7.37 38. What saith the Scripture of Christ That he is the bread that came down from heaven Joh. 6. the light of the world Joh. 8. the door of the sheep Joh. 10. the resurrection and the life Joh. 11. the way the truth and the life Joh. 14. c. He who believes thus in Christ receives him drinks his blood and spirit drinks the living waters Observ 2. Hence it appears how foully they are mistaken who understand the body and blood of Christ the eating and drinking of them no otherwise than of his natural body and blood and we must follow the actions answerable thereunto how then are they called here spiritual meat and spiritual drink Observ 3. Who are the worthy Communicants Who else but they who contentedly abide in Christ in conformity to his death and life who dwell in him such only he invites such only ought to come to this spiritual feast such only are his Disciples Joh. 8.31 Observ 4. Behold the Centre the Rest of all the Children of God Exhort 1. To eat Christs flesh and drink his blood Exhort 2. To abide in Christ 1 Joh. 2.6 But alas how shall I eat the flesh of Christ c My Brother hath something against me Art thou angry with thy Brother c Matth. 5.22 None of all these what then Dost thou live in some great and heinous sin as of drunkenness whoredom or that which is hardly counted sin though a far greater dost thou live in envy pride covetousness None of all these what then Doth thy brother take offence at thee for well doing which he thinks evil doing In this case scandaliza fortitèr saith Martin Luther What then is it wherein thy Brother takes offence He differs from me in Judgement That divides all the world Peter and Paul Paul and Barnabas yet we read not any thing to the contrary but that they met to break bread the first day of the week Observ 5. Here we read of spiritual meat and spiritual drink and a spiritual Rock ye perceive the Holy Ghost useth such expressions as these are when it will signifie something which is the truth of that which is presented to the outward sense whereby such language is warranted as indeed is necessary in speaking of spiritual and heavenly things Observ 6. As hence appears the universality and commonness of the means of salvation so likewise the munificence bounty and goodness of the Author and Giver of it whence it is that it 's generally said of all the Fathers that they were all baptized into Moses in the cloud and in the sea no man was excepted yea they went all through the sea and were baptized old and young child and suckling There is express mention made of their little ones Exod. 12.37 Every male was circumcised without exception Gen. 17 11-14 As they were all baptized and circumcised so all did eat of the same spiritual meat they all fed upon Manna c. They all received the holy Sacrament Observ 7. May we not think that some of these were grown up to the spiritual old age there were those among them no doubt who were Elders indeed and such as Moses knew to be such Numb 11.16 17. yet we do not find that any of them pleaded that they were above Ordinances for they all were baptized and
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-â—en as Philosophers and Wise men as also Princes and great men They report of Aristotle who â—new the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these children mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is
most desire peace The effect of Righteousness is peace c. Isai 32.17 3. God brought in the flood upon the world of the ungodly Here is the first notable and universal judgement of God upon impenitent and incorrigible sinners These words may be considered 1. in themselves 2. with reference to the former 1. In themselves wherein Quaere 1. what manner of men these were who are called here ungodly 2. what manner of flood 3. what is meant by bringing in of this flood 1. The word which we turn ungodly is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in Scripture 1. sometimes more generally signifying all kind of sinful men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered ordinarily by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodly and they oppose it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English Evil foolish sin being the greatest folly and the evil man the most arrant fool Prov. 1.8 and 11.7 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is foolish 3. Sometimes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezec. 20.38 Rebellious 4. Sometimes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of Belial Judg. 20.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 34.18 ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Violent men Hab. 1.9 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypocrita 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are properly false worshippers of God 2. Upon these God brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flood It answereth more properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is only used for Noah's flood Gen. 6.7 Psal 29.10 It 's derived either 1. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to fall importing the great fall of waters Or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound and so it notes that universal confusion of all things wrought by the flood 3. This great fall of waters this overwhelming and confounding flood God brought in The word we turn to bring in is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to divers words in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word here used very properly for inflicting punishment on impenitent men Exod. 10.13 bringing in the plague of Locusts Deut. 28.61 Every sickness and every plague will the Lord bring upon thee the drought Hag. 1.11 Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth trouble and is so rendered by our Translators Ecclus. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reasons here may be understood from the Principles of action in a rational agent The power of God Potestas all power potentia sufficiency of that wherewith he punisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 13.6 He hath a treasury of wrath 1 King 8.46 whence he brings the sword famine pestilence 2. In regard of the ungodly world which is reserved for destruction Job 21.30 The wicked is kept for the day of destruction they shall be brought forth to the day of wrath Prov. 16.4 God hath made the wicked for the day of evil the vessels of wrath are fitted for destruction Observ 1. There is a world of ungodly men what an universal deluge there is of ungodliness yet who takes notice how his soul is overwhelmed with its own lusts which come like water into his soul The voluptuous man considers not how deeply he is immersed in his sensuality the slime pits of Siddim Gen. 14.10 the rich man who considers how his own lusts drown him in destruction and perdition 1 Tim. 6. They think that by their pride of knowledge and by their wealth to escape but Isai 25.11 12. Jerem. 51.64 therefore hath the Lord lately sent floods of water excessive rains to mind us of the over-flowing and abundance of iniquity The only safety is in the Ark of the Church the waters over-flow the tops of the mountains but Esay 2. Observ 2. Ungodly men are false worshippers of God Such are they who confine Gods Worship to a certain place as the Samaritans to Mount Gerizim Had not God appointed Jerusalem No not in Jerusalem Joh. 4. Mal. 1.11 From the rising of the Sun in every place incense in every place men shall lift up pure and holy hands 1 Tim. 2.8 Rev. 21.22 No temple there The blind man determines this doubt Joh. 9.31 A true worshipper of God and he that doth Gods will are joyned together He therefore that doth not God's will but his own will or the lusts of men or the will of the flesh he is a false worshipper of God Observ 3. There was a world of ungodly men why then may there not be a world also of godly men Adam yet in God's image had a blessing to increase and multiply So Noah after the floud i. e. to fill the earth with such as themselves were Gen. 1.28 and 9.1 But here we make complaint of Adam's fall and our proneness unto evil is there not a promise of greater Grace Rom. 5. and a supply of more help by the second Adam than lost by the first 1. A little leaven leavens the whole lump 2. An accursed seed sown in us by the evil one 3. A root of bitterness in us whereby man 's become defiled 4. A law of sin a law of the members 5. The flesh lusteth against the spirit so that ye cannot c. And is not God's leaven of God's Kingdom which the woman toâ—k even the Divine Wisdom and hid in three measures of meal until the whole be leavened is not that a more powerful than the Devils leaven Matth. 13.33 2. And is there not a Seed called the word of God Matth. 13. which abides in them who are born again But if we say we have no sin c. Respon But if we say we must needs sin we deceive our selves and therefore that ye sin not 1 Joh. 2.1 3. A root of bitterness Heb. 12.15 lest why warn us if unavoidable So there is A root and off-spring of David Rel. 22.16 4. A law of sin in the members And is there not a law of the Spirit of life that makes us free from the law of sin and death Rom. 8.2 5. Flesh against the spirit And doth not the spirit lust against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. A floud a sea of ungodliness But Psal 93.3 4. The Lord on high is mightier But a posse ad esse non valet consequentia Yea that de facto there shall be a world of godly men See Esay 11.4.60 21. Jer. 33.15 Mich. 4 3. Psal 72.11 17.82 8. and 86.9 Zach. 14.9 Revel 11.15.15 4. All the kingdoms of the world Revel 21.3 See Notes on Jer. 23.5 There was no poison of destruction in the creatures Wisd 1.14 but when ungodly men had invited the poison of iniquity then came destruction then the Lord did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring in punishment upon them Observ 4. Judgement follows transgression The deluge and floud of waters supposeth a deluge and floud of sin the over-flowing
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow workmen for the yoke joyns the beasts together in the same work as in bearing and drawing And what is their burden What else but God and Christ himself 1 Cor. 6. Portate Deum in corpore vestro they are his Charriots which carry him Cant. 6.12 It is the speech of Christ My soul made me like the Charriots of Amminadab the Margin better My soul set me on the Charriots of my willing people who are willing yea willingness in the abstract in the day of his power Psal 110. peaceable one with another under the same yoke and therefore the Lord calls the Church Shulamite or Shulamitess i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek interpreters turn it peaceable and making peace All engaged in one common design against their common enemy the Devil and therefore when they are come to Christ they are joyned unto an innumerable company of Angels Heb. 12.22 Machanaim 3. The yoke joyns those together in the same work who are otherwise different one from other as the high and the low the rich and poor Jam. 1.9 10. Let the Brother of low degree rejoyce in that he is exalted but the rich that he is made low Obser 1. Christ Jesus hath his yoke Obser 2. The Doctrine of the Gospel is not a Doctrine of Libertinism Obser 3. The Gospel is a Doctrine that must be taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up my yoke Obser 4. The Gospel must be born upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super vos V. L. it 's a Doctrine that makes us conformable unto it Rom. 6.17 Exhort Let us take the Lord's yoke upon us This cannot be done unless the yoke of sin be removed of which Lam. 1.14 See Notes on Zach. 7.5 6. Obser 5. The Lord requires that they who bear his yoke learn of him that may be understood either that they be his Disciples and submit themselves to his Discipline and teaching and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn is absolutely taken Joh. 6.45 1 Cor. 14.31 1 Tim. 2.11 and for their encouragement he tells them that he is meek and lowly of heart or else the word may be used with reference unto a certain special lesson that they are to learn of him as meekness and humility both senses are good 1. The Lord Jesus requires that we yield and give over our selves to his Teaching to become his Disciples to learn of him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is absolutely taken as above This teaching of Christ is either immediately or mediately for the Lord hath appointed and given Ministers unto his Church Eph. 4. It is true indeed that God hath given such Teachers but 1 Pet. 4.11 So that he speaks not but Christ in him and by him 2. This manner of teaching is not perpetual but until a certain time See Notes on Psal 90.12 How doth the Lord give Rest unto the labouring and burdened Souls Answ By revealing unto such the Righteousnes of Faith See Notes on Psal 94.12 Rest what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cessation from what before disquieted which is properly the burden of sin and unrighteousness now as the unrest proceeds from the unrighteousness so the Rest from the Righteousness which is indeed Christ himself Heb. 3.14 Reason The Lord Jesus is foreshewn by the Father to be he who shall finish Transgression Dan. 9.24 He is the Righteousness it self 1 Cor. 1. whose proper effect is Peace Esay 32.17 Rom 5.1 See Notes on Psal 94.12 Obser 1. The Ungodly and Unbelievers who come not who believe not in the Lord Jesus nor obey him they have no Rest See as before Obser 2. The miserable condition of all ungodly men Obser 3. The blessed state of all Believers and Obedient Ones who come i. e. Believe and Obey the Lord Jesus they have Rest even then when all the world wants it See as above Obser 4. Note the goodness of God in this that he gives the man no Rest while he is in his sins See ut supra Obser 5. Observe in our Lord Jesus the accomplishment of all his Types which promise that Rest which he alone fulfils Such was the Sabbath said to be in the end of God's works wherein God Rested Gen. 2.3 Joshuah saith that God had given it them Josh 22.4 and David Psal 95. and Solomon 1 King 8.59 which really and truly was not accomplished otherwise than in Christ in whom God wrought all his works and ended them all Who is the true Jesus or Joshua the true David the true Solomon And this is the subject of the Apostles dispute Heb. 3 and 4. Repreh 1. Who are weary of their rest See as above 2. Who set up their Rest before the Lord gives them Rest 3. Who harden their hearts and believe not the true Rest 4. Who set up their Rest in sin The means whereby this Rest may be obtained our Lord directs unto in the next point Take my yoke upon you for my burden is light c. Obser 1. Note hence who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Rabbi or Teacher who but the Lord Jesus Mat. 23.8 See Notes on Psal 94.4 Obser 2. A Christian man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See as above Obser 2. All the people of God are generally Learners and Disciples and it is truly said of them all Joh. 6.45 That they are all taught of God howbeit they are not all of one form nor are they all taught at once one and the same lesson 1. There are Disciples of the Father who learn of the Father 2. There are Disciples of the Son who are taught by the Son 3. There are also Disciples of the Spirit who are taught by the Spirit And one of these prepares his Disciples and fits them for the other the first for the second and the second for the third And these are the three Dispensations the three Forms the three Classes in God's School I read of no other Classes in the Scripture Worldly Policy may invent other Classes not to be found in Christ's School The Father is the Spiritual Teacher Mat. 23.9 The Father trains up his Children under the correction and instruction of the Law and under that yoke and heavy burden they travel labour and are heavy laden of whom ye heard in the first point of this Text Concerning these the Father saith Esay 8.16 Bind up the Testimony Seal the Law among my Disciples The Father commends these his Disciples unto the Son according to what our Lord saith Every one who hath heard and learned of the Father cometh unto me Joh. 6. John a Teacher from the Father commends his Disciples to the Son who acknowledgeth him Joh. 1.38 and calls him Rabbi The Son of God having received the Spiritual Children of the Father Joh. 17. He becomes their Spiritual Father and
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
who have lived long among them affirm who have only the light of Nature they live soberly justly and honestly one with another are loving merciful and helpful one to another none must want what others have Somewhat I might add of their Religion That they acknowledge one Sovereign Power one most High God whom they worship and that there are manifold spirits as of the Fire and Water such as the Scripture also testifieth of yet they worship them not but this is not so proper to our purpose in hand If those having not the Law do by nature the things that are contained in the Law Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves vers 17. Behold thou art called a Jew a Christian and to the 24. Pudet haec opprobria nobis Et dici potuisse non potuisse refelli O Beloved we have so much Religion so much Christianity such as it is among us that we have lost utterly lost the neighbourly love Obser 3. Observe the large sphere yea the boundless limits of neighbourly love it extends to all and every one friends enemies known unknown Confer Notes on Psal 112.9 v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good man loves and does good to all men 1 Thess 3.12 The Apostle prayeth that the Thessalonians may abound in love towards one another and towards all men and 5.15 follow that which is good both among your selves and to all men And St. Peter 2 Pet. 1. exhorts to add unto brotherly Love Charity or common Love as Coverdale turns the word Prayer is to be made for all Nations Esay 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn it well Mine house shall be called the house of prayer for all the People or for all People or Nations And why should we vary from it Mar. 11.17 I know not since the very same place of Esay is meant and the very same Greek words which are used in the Septuagint In that prayer in the Liturgy which hath the ground in the Apostle for Kings and all in Authority is there restrained to Christian Kings whereas in the Apostles times there was no King Christian but the first Christian King is said to be Lucius a King of this Island Obser 4. These are the last times Mat. 24.12 2 Tim. 3.2 It is the time that the Apostle also foretold when men should be lovers of themselves for whereas men commonly act according to that opinion which they have of God most men in these dayes make him like themselves extremely to love some few whom they love and to hate all other and accordingly they confine their love within the number of those who are of their own opinion what ever that is But our Lord requires common love love towards one another and towards all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what great matter do ye more than every man doth Our Lord requires and expects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundance of love of those whom he loves unto salvation and who love him not that we confine our love within the number of a few for even Laban and Nabal loved their own See Notes on Psal 112. This reprehends this present age of all other which have gone before Our Lord foretells it as a character of this Generation That because iniquity shall abound in it the love of many shall grow cold That love of many I understand Objectivè not Subjectivè so that our love is cold towards the many haply our love may burn towards a few but our Lord requires the love of many and towards many See Notes on Psal 112.9 v. 40. We look upon one another for evil to see what we can discern amiss one in anothers life and conversation and if we observe one mans judgment of another such an one is proud such an one is covetous another a drunkard every man seeks matter from another to judge evil of him as the Spider draws poyson out of the sweetest flowers and with these every man pleaseth himself that such an one is evil and therefore approves himself as if he were good and as he ought to be 1. Thou shalt love thy neighbour as thy self 1. These words require our obedience unto that most excellent rule of Equity Mat. 7.12 Luk. 6.31 Whatsoever ye would that men should do to you do ye even so to them A rule known to the Pythagoreans who thought it equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That what we do to others we our selves wish to be done unto our selves we do the same to others The same which Severus the Emperour of Rome though a persecutor of the Christians yet took this rule from them Quod tibi fieri non vis alteri ne feceris or from the Jews saith the Historian for we read it in the Apocrypha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rule which every mans conscience tells him is most equal yet few men I fear practice it and therefore somewhat they must have to say for themselves when they transgress this rule and deal unjustly with their neighbour they do they say as they would be done unto if they themselves were such as they are now when they deal unjustly This foolish pretence for it is no better may be answered briefly thus Our Lord Jesus propounding that rule of equity directs his speech unto his Disciples as appears by the two places named now they are such as deny themselves c. So our Lord here directs the great Commandment and this also to Israel even all such as walk according to his rule and unto such the whole word of God is directed And therefore it is no marvel that when we speak of exact walking with God and Men love God with all our heart and our neighbour as our selves If men take offence and say it 's impossible it cannot be done that doth not any way weaken the truths delivered but declare rather that they are not the men who are duly and fitly qualified for the receiving of these Truths As for the Minister he of all other is the most hated man he is proud saith one covetous saith another a malignant saith a third he preacheth and prayeth for peace saith a fourth that 's a new sin by which we may guess what our righteousness is What is the reason of this I hate him saith Ahab because he never prophesied good to me but evil Eliah is mine enemy a troubler of Israel Amos the Land cannot endure his words he speaks too much truth he goeth about to cast out the Spirit of Divination by which we have our wealth he is indeed mens enemy for no other reason than that unreasonable one because he tells the people the truth 1. A man hath in him the abridgment of three men 1. The first Adam 2. The second Adam 3. The Man of Sin who hath interposed himself between the first and second Adam and made a separation between Man
inculcated and taught but the Love of our neighbour is more sparingly delivered by Moses and the Prophets and the reason seems to be because the Lord himself who is the LOVE it self hath made deep impression of brotherly and neighbourly Love in the hearts of men whence the Philosophers have delivered many excellent rules concerning mutual Love of mankind as we may find in Aristotle's Ethicks and in Seneca and others so that it seemed needless to teach it as the Apostle implyes 1 Thess 4.9 Whence we may see how foully that deep character of neighbourly Love was blurr'd blotted and worn out especially among Pharisaical men That our Lord saw a necessity of teaching this doctrine even to the learned Scribes 2. The Love of our Neighbour as well commanded as the Love of God which though not so often explicitely taught as meeting us rarely in Moses and the Prophets I remember but one express place Levit. 19.18 yet very frequently this doctrine is tacitely hinted both in plain words and in mystical speeches 1. In plain words Deut. 27.24 Cursed is he that smites his neighbour secretly i. e. detracts from him or hates him which is to murder him Prov. 3.27 28 29. 2. In mystical words we have these two objects God and our Neighbour very often contrived into one name or other sometimes conveyed unto us in Histories and Ceremonial Services yea the same doctrine is dictated even by the still voice of Nature 1. These two objects are contrived into names such is Shechaniah 1 Chron. 3.21 i. e. Vicinus Dominus a Neighbour and the Lord not only implying that the Lord himself is our true Neighbour as I formerly shewed but also because including both objects of Love in one word Sechaniah God and our Neighbour Thus we read of Hobab Numb 10.29 the Father of Raguel Hobab is the LOVE it self whom Moses intreats to guide them through the wilderness An excellent guide no doubt when we are wildered and know not what to do nor what way to take follow Hobab let us then do as we would be done unto and there is no doubt but such a life will be our light This Hobab is the Father of Raguel i. e. our Neighbour and God This was implyed by Machpelah spelunca duplex the double cave or hole where Sarah the Faith as the Apostle interprets it Gal. 4. was buried and afterward Abraham Isaac and Jacob with their Wives desired there to rest for when the Love of God and our Neighbour is perfected Faith ceaseth dieth and is buried This is said to be in Hebron that is Society and fellowship which Love makes with God and Man The same may be signified by divers Duals as Jerusalajim the two-fold Love and Peace with God and Men Shemajim the Heavens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two-fold Name and Being Chajim which we turn Life is Dual signifying the Heavenly Life proceeding from the Love of God and Men. The same two objects of Love God and our Neighbour were mystically signified by the two Tables which first the Lord himself framed then Moses These two we understand by Jachin and Boaz the two Pillars of the Temple if strong in Boaz the Love of God he will establish the other that 's Jachin The same two were meant by the two folding-doors of the Holy of Holies and of the Temple of God 1 King 6.31 32 33 34. For hereby an entrance is administred into the Everlasting Kingdom whereby he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. The same were meant by the two Sons of Rachel Joseph and Benjamin Joseph would not manifest himself nor be reconciled to his Brethren unless they brought Benjamin with them No Love of God without the Love of our Neighbour He that loveth not his Brother whom he hath seen how can he love God whom he hath not seen therefore Mat. 5. When thou bringest thy Gift unto the Altar and there remembrest that thy Brother hath ought against thee leave there thy Gift and first be reconciled to thy Brother The woman that was to be cleansed must bring two Turtles such is the nature of the Turtle that if one die the other mourns and dies with it And such is the Love of God and our Neighbour if the one fade and wax cold the other fails with it These were meant by the two Eagles wings whereby we fly to the dead body These were the two Women who carried away the Epha Zach. 5. They had wings of a Stork that is Love so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth a Stork it signifieth also Mercy and Love And these women with the wings of Love carry away the iniquity for so by Mercy and Love iniquity is purged and done away as Daniel adviseth Nebuchadnezzar do away thy sins by Righteousness and thy Transgressions by shewing mercy to the poor Dan. 4.27 Thus every one of Christ's sheep beareth twins the love of God and the love of their Neighbour Cant. 4.2 and there is none barren among them We read of two good Samaritans Man and Woman the good Samaritan man a figure of the Love of God Luk. 10. and the good Samaritan woman a figure of the Love of our Neighbour she brought her neighbours to Christ Joh. 4. The same objects God and our Neighbour and the love of them are dictated unto us by the still voice of Nature in the many twins which mans body represents unto us both outwardly and inwardly As the two eyes Hobab Love was instead of eyes to the travellers in the wilderness Numb 10. The two ears imply the hearing and obedience of love towards God and our Neighbour The two hands figure the work and labour of love to God and Man the two feet figure the same affectionate walking in that most excellent way of Love to God and our Neighbour All these outward expressions proceed from the heart and that inward fleshly member in the figure and fashion of it hath two leaves open above implying sincere love and open-heartedness unto God and Man and closed beneath in the centre figuring love entire to both But the Second is like unto it The Pharisee had not been obedient unto the less Commandments yet he enquires after the greatest The fruit of the Tree of Knowledge was ripe in him he would know all things and the greatest and chiefest of things but obeyed not the least Exhort Learn of our Lord Jesus Christ He is our only Teacher one is your Master even Christ He is the great Rab Esay 19.20 He shall send them a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Prince according to Act. 5.31 or a Saviour and a Teacher He teacheth the two great Doctrines the two great Lessons the first and second Lesson the Love of God and the Love of our Neighbour Means Hearken to the Law which is our School-master unto Christ Gal. 3. Plagosus Orbilius it 's given to put
15. therefore 2.37 and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then all the Tribes of the Land shall mourn then when they shall see the sign of the Son of Man in Heaven But these words are so disposed by Divine artifice and skill that they may be extended unto all the world and so we may turn the words as we do in our last Translation Then shall all the Tribes of the Earth mourn for so all the Earth probably shall be divided into twelve parts as Israel into twelve Tribes Apoc. 1.7 for when all the world was departed from their God He singled out Abraham and called him alone of whom came Isaac from whom came Jacob out of whom sprang the twelve Tribes of Israel What was by Divine Providence acted among that People was as a Praeludium and a figure of what was to be done afterward in the whole world Israel was his chosen People and the pure in heart Psal 73.1 who walk according to the rule of the word Gal. 6. these are the Israel of God these he brings again out of Aegypt Psal 68. Mich. 7.15 19. Thus Christ born to the Jews in Bethlehem is born unto the Gentiles Rev. 12.1 2. Why shall the Tribes of the Earth mourn Reason As all orders of Men Jews and Gentiles Priests and People Magistrates and Subjects Herod and Pontius Pilate Act. 4.27 28. as all these crucified the Lord Jesus in the Flesh and Spirit among the Jews at Jerusalem so were they a breviate a representative of the whole world which crucified him in the Spirit All Tribes of the Earth are sinners all have sinned Rom. 3 And while we were sinners Christ died Rom. 5. For as where Christ lives sin must die so where sin lives Christ must die therefore Rev. 13.8 9. All that dwell upon the earth shall worship the beast whose names are not written in the Book of Life Observ 1. There are Tribes of the earth All the whole Earth is divided into Tribes into Families and Houses Observ 2. An argument of general LOVE Love unto all men we are all Tribes that spring out of one Stock all of one Kindred Observ 3. There are Tribes of Earthly men such as mind earthly things only So Hierom understands these words a Tribe of envious men proud covetous as that of Judah that sold Joseph a figure of Judas his selling Christ wrath like Simeon and Levi Cursed be their Anger Gluttony Lechery as Ruben Observ 4. All the Tribes of the Earth have been guilty of Christs death He is therefore said to be crucified and slain in the Great City i. e. in all the wicked world Revel 11.8 this is the fulfilling of what we read Zach. 12.10 They will look upon me i. e. the Father whom they have pierced and mourn for him i. e. the Son whom they have likewise pierced for since hatred is a spiritual murder saith St. John 1 Joh. 3.15 Ungodly men hate and so murder both the Father and the Son Joh. 15.23 24. Thus no doubt they who of old were called Patripassiani meant had they been candidly interpreted and understood The Prophet Esay speaks thus plainly if we believe two of our best Translators Arias Montanus and Tremellius Esay 53.5 And I doubt not but the evil world will be found guilty before God of the death of Christ Our Lord told the Jews Joh. 7. Ye go about to kill me c. See Notes on Phil. 2.8 fine Observ 5. The sufferings of Christ are to be deplored and mourned for being innocent harmless deserving better at our hands Observ 6. All the Tribes of the Earth are in a sad and deplorable condition the whole world is under Sin and under the Curse See Notes on Gen. 12. all Families c. Observ 1. Observ 7. The sting of a guilty Conscience See Notes on Act. 2.37 Observ 8. The vast difference between a good acquitting Conscience and a guilty galled one ibidem Observ 9. The horrour of a blood-guilty-conscience ibidem Doubt But who especially are those that must mourn the Text saith all the Tribes of the Earth none excepted others say only the earthly minded ones We must therefore distinguish the Tribes and distinguish mourning and so we shall come to understand who they are that must here mourn There are Tribes of the Earth who as yet bear the Image of the earthly man the first Adam who was of the earth earthly who though they sin yet repent of it There are Tribes of the Earth who bear not only that Image of the earthly Adam but the Image of the sinful and wicked Adam also who mind only earthly things Phil. 3. There is also a twofold mourning proportionable hereunto a mourning like that of the first Adam when he had sinned and hid himself for shame and fear and this is a godly sorrow 2 Cor. 7.10 11. There is also a mourning which extends to utter despair which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the wise Man speaks Wisd 5.3 of this we read Luk. 13. All these Tribes of the Earth differ one from other and their mourning is different one from other yet it 's true of all that all must mourn But are there none exempted from mourning Surely none while they bear the Image of the earthly though among these there are degrees as sorrowing yet alwayes rejoycing These are Children of the stock of Abraham Act. 13. believers in the Lord Jesus Gal. of these 1 Pet. 1 1-9 These though Tribes of the Earth yet are they Tribes of Israel who prevail over the temptation yet must not these hope to exceed their pattern even the Lord Jesus Christ who goes before them in the same way of Humiliation wherein we must follow his steps Heb. 12.2 the joy was set before him he hath obtained it when he had run with patience the race that was set before him and then shall we attain to the like joy that is set before us when we have with patience run that race that is set before us Repreh 1. Who reject the inward and spiritual Cross of Christ and please themselves in the outward and other sensible objects whereby they flatter themselves and think that God is pleased with them Luk. 13 23-29 Repreh 2. Who mourn not for their sins Repreh 3. Who reject both the inward and outward Cross the outward as superstitious and the inward as part of an inherent Righteousness which they cannot endure to hear of and so are truly they of whom the Apostle speaks That they are enemies of the Cross of Christ Phil. 3.19 Whose God is their belly whose Glory is their shame who mind earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling or past mourning have given themselves over to lasciviousness Eph. 4.19 Repreh 4. Those who flatter themselves with an imagination which they call Faith that Christ hath suffered all for them born the Cross and the shame for them was crucified and died for them and this belief proceeding from
conceive there is great need I yet insist upon them So many are the humane fears and terrors now upon us in these perilous times which tend to weaken our Fear of God And there 's argument and matter enough behind without troubling you with repetition of any thing already delivered The friends of Jesus Christ ought to fear him who after he hath killed hath power to cast into hell I have heretofore told you what Fear in the general is how many kinds of evil fear there are I now proceed to consider the nature of good fear they call it pulchrum timorem fair fear For our better understanding of this give me leave to remember you what natural fear is Natural fear is properly that passion of the mind whereby a man fears either some hurt and inconvenience or the loss of some good This proceeds from the first sin for had not Adam sinned he had never feared as he saith he did I heard thy voice and was afraid because I was naked Now that this is an effect of the first sin may be proved undeniably in that it hath punishment and torment annexed unto it 1 Joh. 4.8 which is not due to any but from some precedent fault Howbeit this fear considered in its self is not vitious but indifferent as all simple affections are for surely vitious it cannot be since we read that Christ himself took this passion upon him for our sakes Luk. 22. which had it been sin or sinful he had not done who did no sin c. Howbeit when this sin prevails so with us that it causeth us to depart from the way of Righteousness and to give place to sin it then ceaseth to be indifferent and becomes vitious fear and contrary not only to the reveil'd Will of God but even to natural light as I shewed heretofore by the testimony even of a natural man This fear if it inclines us unto good it ceaseth again to be indifferent and becomes good and this good fear is divers as the evil fear is This is therefore called initial fear because it is the beginning of the great work of Salvation Primus in orbe Deos fecit timor It was wrought by the Commandments of God Exod. 20. This fear is proper to those who begin to be converted unto God such as these fear initiates and enters into Wisdom and Righteousness The fear of God is the beginning of wisdom and so righteousness and holiness such as these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.16 ye that fear God and 26. whosoever among you fear God Such an one was Cornelius Act. 10.2 a devout man and one that feared God of such as these the Apnstle speaks vers 35. of that Chapter In every nation he that feareth God and worketh righteousness is accepted of him which that we may the better understand we must know that as there are in a compleat houshold three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations all which have reference unto the Master of the house 1. The Master and the Servant 2. The Father and the Child 3. The Husband and the Wife Answerable to these three combinations there is a three-fold respect due 1. From the Servant towards his Master 2. From the Child towards his Father 3. From the Wife towards her Husband Proportionably unto those three we may conceive a divers fear of God 1. Servile fear whereby the Servant doth his duty formidine poenae out of fear of punishment as from a principle without him not from any love of righteousness or hatred of iniquity He who thus acts acts only moved from another not from himself whereas he who acts out of love acts from himself and a principle within him not from another but some are more ingenious and love their Master of such we read a Law Exod. 21.5 Hence ariseth 2. A Second kind of fear which we call initial fear and is a middle fear and mix'd with servile fear according to the impression of punishment and with filial fear according as it is sweetned and hath in it a tincture of Love And as a Child in regard of fear differs nothing from a Servant as such a Servant in regard of Love differs nothing from a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was typically represented to us in the structure of Solomons Temple 1. The porch was the place of fear Act. 5.11 12. And these who feared God entered into the Wisdom 2. The holy the place of them who enter into such a mortification of their sins 3. The Sanctum Sanctorum typified the perfection of Wisdom Righteousness and Holiness which is perfected by the fear of God 2 Cor. 7.1 This also was represented by the holy City comprising all degrees of Citizens in the City of God in the name of it the New Jerusalem Paul comprehends all his Auditors in these two names Act. 13.16 Ye men of Israel and ye that fear God and vers 26. Men and brethren children of the stock of Abraham and as many of you as fear God The second kind of good fear is that which we call filial fear such as proceeds not from the apprehension of punishment but from genuine Love as of a loving Child towards a good Father 3. The third good fear is that which they call chaste fear and reverence such as the Apostle speaks of Eph. 5. Now which of all these fears is here to be understood Surely our Lord speaks not hereto Servants but to friends as he distinguisheth them Joh. 15.15 and here he directs his speech properly to them I say unto you my friends such as love him yet because there are degrees of friends some for the simplicity they shew and this friendship doth not introduce equality Therefore our Lord puts his friends in mind what power he hath whom they ought to fear because friendship is a kind of Covenant which seems to introduce a kind of equality Amicitia pares aut invenit aut facit Our Lord minds them what power he hath whom they ought to fear This in the Covenant between God and Man the restipulation on man's part is by way of petition and humble supplication The reason from the consideration of him whom we are taught to fear All fear is due unto him for whether we are yet enemies of God enemies in our minds by evil works Col. 1.21 who fears not a considerable enemy Or whether we be Servants such as are moved by a slavish fear of punishment Or Children such as are afraid of offending a good Father Or a loving Wife such as must reverence as well as love her Husband Eph. 5. last Fear is so proper to him that he is called FEAR as if it were his name bring presents to the FEAR Psal 76.11 which we turn unto him that ought to be feared 2. This is the Counsel of our best friend to fear him who hath power 3. The Ratio formalis objecti timoris the formal Reason of the
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 understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
3.1 2. And St. John discovers some who said they were Jews and were not but lyed Revel 2.9 and others who had a name that they lived and were dead Revel 3.1 The holy Spirit can distinguish these maugre all the pretences and names that men put upon themselves that tells us that he that doth righteousness is righteous even as he is righteous and vers 10. That he that doth not righteousness is not of God whatsoever he pretends and howsoever he perswades himself and suffers himself to be perswaded by others This is a great and dangerous mistake and whither can we refer it but to the grand imposture the old Deceiver that deceives all the world Rev. 12. And to his Agents in the world the false Prophets who in all ages have flattered the people or taught them to call good evil and evil good to call sin righteousness and righteousness sin life death and death life The Lord speaks compassionately unto his people Isai 3.12 O my people they who lead thee cause thee to erre Margin They who flatter thee and call thee blessed So Diodati those who serve not God but their own bellies Ezech. 13.10 19. And therefore the Prophet Jeremy refers the ruine of Jerusalem to the Priests and Prophets Lam. 4.13 Observ 2. Here then is the promise of that life from which we are alienated by the first Adam the Life of God which all men shall live who are partakers of the second Adam Ephes 4. A new face of the world 2 Pet. 3.13 The times of refreshing Act. 3.19 21. The Gospel commanded to be preached to every creature Reasonable this is most reasonable it is that when now the Devil's life in envy pride c. and the Beasts life in gluttony lasciviousness and sloath hath been so long in the world The life of God should once more appear that life that must last for ever Observ 3. Behold a new face of the world a new state of things to be hoped for New heavens and a new earth wherein dwells righteousness 2 Pet. 3.13 The Gospel is commanded to be preached unto every Creature which though I understand to be principally meant of man who is the Compendium and Abridgement of the greater World and made up of all the Creatures whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Creature yet it may likewise be meant of the whole Creation which suffered vanity by the fall of the first Adam and shall be delivered from it by the second Rom. 8.19 20 21 22 These are the times of refreshing from the presence of the Lord and the times of the restitution of all things Act. 3.19 21. Repreh 1. Us of our unbelief who cannot be perswaded that ever there shall be such glorious times that all the people shall be righteous That life shall pass over all men Why See Notes in Jerem. 23. Though the time be at hand even at the door yet we believe it not but put it off till hereafter like the people in Haggies time Haggie 1.2 The time is not come say they c. Though all believed That the Temple was to be rebuilded yet they believed not that the time was come though they believed that the Messiah must come yet when he came they believed not in him the time was not yet come though he tells them plainly the time was then fulfilled And when the time was come that the Gospel was to be preached to every Creature yet all believed it not though the Apostle speaks plainly this is the Accepted time c. And though the time of the restitution of all things be now at hand who believes it One had endeavoured to teach a crow to speak these words to Domitian the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia bene All things are well The Crow spake rather in the Dorick Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things shall be well The Epigrammatist observes Est bene non potuit dicere dixit erit The Crow could not say all is well but all shall be well While Domitian the most proud and intemperate and most cruel Emperour reigns who can truly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Us of our sinister opinion we conceive that God is glorified by our sins The Wise man observed this fallacy wherewith many at this day deceive their own souls as if they honoured God by their sins Ecclus. 15.11 12. Rom. 3.5 8. Is it for the glory of God that his people whom he had created and chosen that they should be holy and without blame before him in love Ephes 1.4 whom he hath created unto good works that they should walk in them Ephes 2.10 Is it for his glory that this his people should live in any one the least sin Is it not rather to the glory of God that his people approve of things excellent Phil. 10.11 Is it not for the glory of Christ that his Spouse for whom he hath given himself that he might sanctifie it and cleanse it c Is it for his glory that this his Spouse should have either spot of sin or wrinkle of the old Adam in her or any such thing O but if there should not the reliques of sin remain in us we should be proud And therefore God would that these should remain I appeal to those who are of this mind where they read this in the whole Word of God This is a tenet sutable to the lusts of the Old Adam and therefore it is readily received by most men and believed more readily a great deal than the express Word of God See Notes in Col. 2.12 Repreh A most absurd tenet As if a Physician would that the reliques of a disease should remain lest his patient should be sick Thus we fear where no fear is and where the greatest fear is there are we fearless See Notes in Phil. 2.8 Let us be exhorted to lay hold upon the eternal Life Elijah applys himself unto us Let us cast our selves into Elishas's tomb 2. To love life Repreh 3. Those who pretend excuses for their sins all are sinners and if we say we have not sinned we deceive our selves c. Mean time we forget that Christ is come into the world to save sinners That he is the Lamb of God that takes away the sins of the world That he offered up himself a ransom for all That if any man sin we have an Advocate c. 1 Joh. 2.1 2 3. Whatever we pretend the truth is we are unwilling to be rid of our sins and to have them taken from us More NOTES on Rom. 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For until the Law sin was in the world but sin is not imputed or reputed while there is no law HItherto ye have heard the Protasis or proposition The first part of the similitude with the Apodosis or Reddition or latter part of it supplyed but understood in the last words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now followeth the Prolepsis The words contain
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
the Truth all they were shadows and he the body Col. 2. And therefore Christ is more excellent than all these as we say in our Greek Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Second thoughts second counsels second cares second wills c. the more happy the more wise what 's the reason The first Adam will be first in counsel he suggests his earthly thoughts and cares instances of this kind are many Luk. 9. vers 59. one called to follow Christ will first go hury his Father Another will first go bid them farewel that are at home And our Lord likewise because he had the first Adam in him though without sin not my will but thine And mark it when ye will when we are addressing our selves to some holy and religious duty then and then especially we shall find some one or other worldly business to do though we had none before Old Adam then will set us a work now because men take little notice of this hence it is that the earthly sensual life is lived by most There is a threefold life vita plantae vita animalis vita hominis So we men care what we shall eat drink wherewith we shall be cloathed where we shall dwell c. after all these things do the Gentiles seek who live the life of the first Adam and these best agree with him And therefore the Apostle 1 Pet. 4.3 Let the time of your life past suffice us to have wrought the will of the Gentiles Mean time the second Adam the new man though he be the great Counsellor yet his advice is not hearkened unto The poor mans wisdom is commonly despised till it be too late Ecclus. 9.16 And therefore it is not good too suddenly to be resolved in counsels nor to give heed unto the first thoughts which are commonly from flesh and blood Jehoshaphat was wise after the advice of four hundred Prophets he desired to hear a prophet of the Lord 1 King 22.6 7. First that which is natural and then that which is spiritual Observ 4. We learn then what to judge of the world that now is and that which is to come I speak not here of that world which shall come when we have put off our natural body but of that future estate which the Saints attain unto in this life when they are delivered from this present evil world Thus the Scripture distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 It shall not be remitted in this world nor in that which is to come Mark 10.30 He shall receive an hundred fold in this time and in the world to come eternal life Luk. 18.30 and 20.34 35. The children of this world marry but not so in that world Joh. 12.25 He that hath his life in this world What worlds are these 1. The first is Adams or Edoms or Esaus world 2. The second is Christ's world or Jacob's world as it is called in Esdras 1. Of Adams world the Devil is the prince Joh. 12.31 The prince of the world cometh and 14.30 And the Prince of the world maketh Princes under him 1 Cor. 2.6 The princes of this word that come to naught And this world hath a wisdom proper to it and the Princes of it vers 6. not the wisdom of this world and the princes of this world Jam. 3. fine And as there is a wisdom proper to this world so there are lusts proper to it 1 Joh. 2.15 16. Love not the world all that is in the world are the lusts of the flesh the lusts of the eyes and the pride of life There are children of this world Luk. 20.34 35. And this world lieth in the evil one 1 Joh. 5.19 2. The world that is to come is the Kingdom of the Messiah 1. And he makes his subjects princes in all lands Psal 45.16 He makes them Kings and Priests unto God his Father 2. And he hath his wisdom proper to this world 1 Cor. 2.6 We speak wisdom among them that are perfect c. 3. And as there are lusts of the present evil world so is there a will of God opposite unto those lusts 1 Pet. 4.1 2. He that hath suffered in the flesh hath ceased from sin that he no more should live the rest of his time in the flesh to the lusts of men but to the will of God 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever 4. And whereas the world lies in the evil one and his lusts Gal. 1.3 4. Jesus Christ gave himself for our sins that he might deliver us out of the world of the evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God and our father They who are delivered from this evil world are thought worthy of the world of the Messiah Luk. 20.35 Such were the Disciples so John 17.11 Now am I no more in the world but these are in the world c. Yet though in the world yet are not of the world vers 14.15 They are not of the world even as I am not of the world and therefore I pray not that thou shouldest take them out of the world but that thou shouldest keep them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the evil i. e. That thou shouldest deliver them out of this present evil world of the evil one Gal. 1.4 who is the Prince of it Repreh 1. This reproves the vain and proud boasters of Adam's perfections and the powers of Nature there have been such in all Ages they were meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race of Nimrod all vanity is all man in his best estate Psal 39.6 7. Man walks in a vain shew LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever man proud man thinks The Lord knows the thoughts of man that they are vain that they are vanity it self Psal 94.11 All what man hath his powers and faculties or acts they are no better than he is from whence they proceed there is nothing sound in man till he that is to come be come 1 Cor. 13. Repreh 2. But herein I fear the most of us are justly to be reproved who are outwardly minded and carried by our thoughts only to Christ's outward coming and to what Christ hath only done outwardly and suffered and mean time think little of his inward coming his inward operations and sufferings in our souls Whence I may boldly appeal to your experience whether all the Festivals bearing name from what Christ hath done or suffered have not been generally observed by us as if we had intended by them to have honoured rather the first Old Adam than the second and the New rather Adam the Type than him that is to come Truly Beloved however we believe all the Articles of the Christian Faith Christ born Christ suffering Christ crucified Christ dead Christ buried Christ risen Christ ascending Christ sitting at the right hand of his Father Christ coming again to
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
God Let no man say when he is tempted that he is tempted of God saith St. James 1.13 for he is intentator malorum so 't is in the Latin he suggests not evil unto evil men neither tempteth he any man No no Ecclus. 15.12 Say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man for surely God who is the Essential Purity and Righteousness it self can no more enslave us to uncleanness and iniquity than the fire can moisten or the Sun make dark Directly contrary to that prophane tenent of some who speak lies in hypocrisie and dare averr that God in great wisdom contrived a way to bring Sin into the world thereby to manifest the Glory of his Justice Non simus tam fatui imitatores Dei saith St. Hierom Gods glory hath no need of mans lie God is that light wherein there is no darkness at all 1 Joh. 1. that Truth wherein is no errour or falshood that wisdom wherein is no folly that purity sincerity integrity and holiness wherein is no iniquity hypocrisie lying uncleanness he forbids hates and punisheth sin therefore he is not the author of it no perditio tua ex te thy destruction is of thy self O Israel Isai 13.9 And as contrary to their loose practice who yield themselves up unto uncleanness and say it pleased God it should be so like those Jer. 7.9 who stole murdered committed adultery swore falsly and came and stood before God in his house and said we are delivered up and 't is free for us to commit all these abominations And as ridiculous is their shift who lay all the blame of their sins upon Adam as if he were the Arch-plagiary that hath brought them into bondage and groan and whine under them when they are blamed for them as under a burden imposed upon them a penal calamity laid upon them they have no hand in it they cannot help it it 's none of ther doing No how then saith the Apostle here That we have yielded our members servants to uncleanness and iniquity but if this will not serve the turn they have another fetch the Devil they say ought them a spite True it is the Prince of the air rules in the Sons of disobedience but the Sons of disobedience first yield up the rule of themselves unto the Prince of the air The Devil rules in them but first lust rules in their members the Devil takes them captive at his will but first they yield themselves captive of their own will and therefore our Saviour who attributes the lusts of wicked men unto the Devil he attributes withall the lusts of the Devil unto wicked men when they freely and willingly commit them Ye are saith he of your father the devil and the lusts of your father ye will do The words in our English are obscure the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lusts of your father ye will do To sin is a voluntary a free act and proceeds wholly from our own choice yet I deny not but that after we have yielded our members servants it is not then wholly in our own power to redeem our selves As it is in a servants free choice whether he will himself be servant unto another but when he hath given up the right of himself when sin hath bored his ear and he become an obedient servant it is not in his own power to free himself A man may chuse whether he will cast himself head-long down a steep precipice or no but when he is falling and hath put himself out of his own power he cannot then of himself recover himself Though there is no doubt but even in his fall he hath many velleities and wishes he had not so done yet is even this indirectly voluntary and the consequencies of it when he falls from one uncleanness and iniquity unto another and yields his members servants to uncleanness and iniquity unto iniquity which is the second point See what enslaves those who otherwise are free-born Adam the Son of God and C ham descended from that Noble Stock of Noah yet by sin he incurred his Fathers Curse and became a servant of servants yea which is very observable the fruit of the sin of all Nations the Aegyptians have been and yet are the arrantest drudges and which I wish they took notice of who incurr Cham's sin perhaps unadvisedly while they uncover their fathers nakedness not a Saint of God but we except against his life for some sin or other and yet which is worse rather imitate him in his uncleanness and iniquity than in his Graces and Virtues The Israelites of the Stock of Abraham according to the flesh yet sold under sin Judg. 3.8 Cusham Rishathaim Ahab sold himself to work iniquity 1 King 21.20 This makes for the Consolation of the poor despised ones of how servile condition soever in this outward world Are they freed from the slavery of sin the servitude of uncleanness and iniquity they are free men 'T is uncleanness 't is iniquity that makes a true slave in Gods account not any the meanest outward condition what a free man was Joseph This reproves those who contend and strive for their Civil Liberties mean time betray and enslave their Spiritual Certainly the Liberty of the Subject is a precious thing but how much more precious is the true freedom the liberty from the slavery of uncleanness and iniquity the glorious liberty of the Sons of God When both cannot be had 't is better part with the former than this which assertion notwithstanding cost Jeremy the loss of his liberty manifold imprisonment and deadly opposition from King Jehojakim and Zedechiah and all the Princes and People all the false Prophets who taught the contrary while he perswaded them from the Word to yield to Nebuchadnezzar yet the King and Princes and the Prophets and People however they contended for their temporal freedom continued slaves and vassals to uncleanness and iniquity Thus divers Cities of Germany contested with the Emperour for their Liberties and Priviledges yet easily yielded themselves base vassals to their own lusts and they had preachers likewise who taught them so as St. Peter speaks They promised them liberty yet they themselves were servants of corruption whence it is that they are all swallowed up in the common ruine and desolation such as we no where read the like in any history yet such as we may justly fear in this Kingdom if we stand only upon our Temporal Freedoms and Priviledges and mean time neglect our Spiritual so the Jews Joh. 8. Servants wore Crowns when they went to God Levit. 25.9 Confer Ainsw Paraliel Wherein consists the true and perfect Freedom wherein else but in our plenary redemption and deliverance from uncleanness and iniquity and yielding our members servants to righteousness There are who conceive that in that Golden Age which e're long will appear
the more free to commit sin like the whore in the Proverbs 7.14 Hodie reddidi vota mea therefore I am come forth to meet thee come let us take our fill of love vers 18. The Sacrament even the Holy Sacrament it self will prove to us as an old thing and little worth as it did to Judas who received it and the Devil with it Even the Holy Table it self if we rest in opere operato as they speak barbarously even the Holy Table it self will be made a snare to us and that which should have been for our welfare will prove to us an occasion of falling Seeing therefore Beloved that all outward Ceremonial Services if rested in Are 1. Old things and of little or no value 2. Seeing they are transitory 3. Seeing they unprofitable yea unlawful if rested in 4. Seeing they cannot adequately signifie the things which they were intended to represent 5. Seeing they hinder the very end for which they were intended Yea 6. Seeing our best outward actions our best forms of Godliness prove no better if rested on if any deny the power of it Seeing all these old things must be dissolved and pass away what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of God And according to his Promise looking for new heavens and a new earth wherein dwelleth Righteousness Wherefore Beloved since we look for such things let us be diligent that we may be found of him in peace without spot and blameless Seeing all outward Services are old things and must pass away Let us lay hold on the Kingdom that cannot be shaken Hebr. 12.26 27. and not build upon sandy foundations but on the Rock Christ lay hold on hope have and hold fast Grace and lay hold on eternal life unto which he bring us who hath dearly bought us c. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old things are past away behold all things are become new MOral old things are past away What is here meant in general by old things I dispatch'd before when I shewed that two kinds of old things must pass away 1. Ceremonial old things 2. Moral The Ceremonial old things I then spake of and shewed Reasons why they ought to pass away from us It Remains that I now speak of the second kind of old things which I call Moral and they are no other than our old sins Vetera sunt veteris hominis vitia saith Anselm Old things are the vices and sins of the old man The old corrupt understanding the old perverse will the old inordinate affections the old sinful life and conversation which because they spread themselves over the whole Man and are of equal extent with him and no other than the Old Adam the Scripture calls them the Old Man And therefore with some resemblance to a man we may consider these old things 1. Sin hath a body Rom. 6.6 if we anatomize that body you shall find 2. Parts of the body the earthly members Col. 3.5 fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 3. It hath a reprobate mind Rom. 1.28 4. It hath a Spirit the Spirit of Errour 1 Joh. 4.6 5. The old man hath works Col. 3.9 Ye have put off the old man with his deeds And these works are either 1. Inward as spiritual wickedness in heavenly things Ephes 6.12 And from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness All these evil things come from within and defile the man Mar. 7.21 2. The old man hath other works which are outward The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revilings and such like Gal. 5.19 20 21. These are the old mans parts and his works But is he naked yes naked to his shame and therefore he gets fig-leaves to cover his nakedness what other cloaths he hath is a garment spotted with the flesh Jude v. 23. yea the old man himself is a garment Eph. 4.22 That ye put off concerning the former conversation the old man So that though we name no more here are old things enough to pass away the Lord be merciful unto us and grant they may all pass away from us But what 's meant by their passing away I told you before that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render such words in the Hebrew as signifie a change of things 1. Now whereas there are many kinds of changes this is the ultimate and final change the last change of all 1. Destruction That the body of sin may be destroyed Rom. 6.6 2. Crucifixion They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 3. Mortification and killing Mortifie your members that are upon the earth Col. 3.5 If you by the spirit shall mortifie the deeds of the flesh ye shall live Rom. 8.13 And this is the change understood here by the passing away of old things a blessed change the Lord vouchsafe it unto us all 2. The word notes the change or passing away of a kingdom whereas therefore sin had usurped a tyranny over us and reigned unto death Rom. 5.21 When sin is deposed from the dominion and power that it reign no more in our mortal body that we should obey it in the lusts thereof When the kingdom of sin is abolished and destroyed out of the Soul and Gods kingdom come that 's the passing away of sins kingdom O blessed change when sin 's dethroned and deposed and Gods kingdom come 3. The word notes the changing the Law of the kingdom Whereas therefore the Law of God is destroyed O Lord it is time for thee to lay to thine hand for they have destroyed thy Law saith the Psalmist and when iniquity so far prevails with men that they imagine mischief as a Law then the Law of sin is in force and bears sway in our members but that Law is annulled abrogated and passeth away when the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 O blessed change when the thraldom and servitude under the Law of the members passeth away and is exchanged for the law of the spirit of life the law of liberty the glorious liberty of the sons of God The Reasons why these Moral old things must pass away are considerable 1. In regard of the old things themselves 2. In regard of the new Creature 3. In regard of God the ancient of dayes 1. As for the Moral things themselves they are of a passing and a transitory nature 1 Joh. 2.17 The world passeth away if the world passeth away then all those things which are in the world must pass away with it they are the
out of the hands of our enemies might serve him without fear in holiness and righteousness all the dayes of our life Of Israel according to the flesh this cannot be understood nor of enemies which are flesh and blood but both spiritual for the Israel according to the flesh hath been so far from being delivered from the hands of bodily enemies that they never so much before as since that time have served under a bodily slavery Besides such enemies they are as are opposed to holiness and righteousness in which we serve God all the dayes of our life And that is the power of doing the will of God for what 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. Such a second kind of Omnipotency God hath given unto men such power unto men among whom St. Paul was one I am able to do all things saith he through Christ that inwardly enables me Phil. 4.13 How egregious then is their folly yea how execrable is their Idolatry who might be so strong in God yet repose their strength in the derived weak power of the Creature As the Ahitophels of the time in their deep reach and policy the rich Nabals and Labans the two Churles in Scripture who spell backward one the others Name who make their riches their strong Tower The glozing flatterers who trust in Princes or any child of man In a word all who trust in vain things which will not profit in the latter end To place our strength in a Creature is no less than Idolatry how great then how abominable is their Idolatry who place their strength in their sins who strengthen themselves in their wickedness Psal 52.7 as the Psalmist speaks the mighty Nimrods in evil of whom the Lord speaks in Amos 5.6 I know your manifold transgressions fortia peccata vestra your strong your mighty sins of such saith the Wise Man Potentes potentèr tormenta patientur such mighty men shall be mightily tormented These wage as it were an open war and march against the face of God and all Religion and like the Philistins encourage themselves against the Lord of Hosts Be strong and quit your selves like men 1 Sam. 4. But others there are cunning pioners cuniculos agunt they have a glorious pretence of holiness and under that colour undermine the power and strength of the Lord of Hosts What else I beseech you do they mean who would perswade us that we cannot be so strong in the Lord as to do the Lords will who teach us that the Commandments were given us not for this end that we should keep them No no that 's indeed an end reveiled and above-board but that there is another end aimed at that is that at the best we should acknowledge and bewail our own weakness and infirmity and so let us know that we cannot keep them nay that some might be condemned by not keeping them no though Christ himself say That all things are possible to him that believes though St. John say That they that are strong have overcome the evil one 1 Joh. 2.13 And though he be greater that is in us than he that is in the world 1 Joh. 4.4 Though St. Paul say That the righteousness of the Law is fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 But alas they complain they have no strength at all whence it comes to pass that they place the strength and power of Religion in meer weakness and impotency and in a devout kind of groaning and lamentable sighing because they say they cannot i. e. indeed they will not do the Lords will But perhaps they need not for the Law was not made for a righteous man but they believe at all adventures that they are righteous Or put case the Law were made for them yet it comes all to one purpose Christ hath fulfilled it for them long ago and hath left nothing for them to do but to believe that 't is done to their hand and to prattle of it But Christ hath enjoyned us many Duties as to love our enemies and to do good to them that hate us and despitefully use us c. Hath Christ fulfilled these for us or shall we look for another Christ to fulfil them for us Here they whine here they sigh here they groan and tell us they have no strength or at the best they say they strive and endeavour which were well in a degree but they think 't is enough nay all Nay they think that they are abundantly strong enough if they can but say that the evil which they do they allow not and the good which they would do they do not that they know they are carnal and sold under sin That they find a Law in their members warring against the Law of their mind and bringing them into captivity to the Law of sin c. If they can but find themselves in this temper as who may not that hath not silenced the check of natural conscience they think all is well and that St. Paul was no stronger than they are Thus they under-prop their voluntary weakness even with the Word of God it self and make it serve as a cloak and covering for their sins Thus the pretence of Rom. 7. shipwracks many a soul which the sixth and eighth might save Adulterers and Adulteresses they would be strong in Christ and Belial together and from this contrariety proceeds their grief their sighing and lamentable groaning and hence proceeds their weakness they are willing to transgress and therefore like harlots willing to be forced use but half their strength or like great lubbards strong enough yet are willing to be buffetted as the cowardly Ephraimites carried bows yet turned themselves backward in the day of battle See Notes first after Easter in 1 Joh. 5.4 This also is the reason that they cull and single but of the Word of God all the Histories and all the Promises which the Lord undertakes to do for his people and refuse what the Lord commands them to do To make this appear to be most true I beseech you observe some few Examples of many which might be named How often do you hear this most comfortable speech There 's no condemnation to those which are in Christ Jesus there they make a full period but of the next clause of the sentence essentially belonging unto this being the description of those which are in Christ Jesus namely who walk not after the flesh but after the spirit of this altum silentium not a word of it And in the same Chapter All things work together for good to them who love God 't is in every mans mouth but they never question what it is to love God which St.
15.14 I say unto you my Friends fear not them who can kill the body c. Luke 12.14 Thus here he speaks of those who are his Disciples and Friends She shall be saved by Child-bearing Observ 1. The married woman may be saved as well as the Virgin the fruitful and child bearing woman as well as the barren this may give a check to that boasting of natural Virginity It is true the Apostle saith 1 Cor. 7. That he could wish it were so with all as with him but he adds by reason of the present necessity And if Virginity had been simply the better state the Lord had not said It is not good for man to be alone for if so how had mankind been encreased and propagated in the world Observ 2. Child-bearing and procreation of children and education of them is Gods ordinance for the continuance of mankind and the seminary and enlargement of his Church and Kingdom 1 Tim. 5.14 And therefore the want of this due education hath been a cause of the diminution of mankind Vide Notes in Exod. 20. Honour thy Father The Bear takes more pains in forming and fashioning of her Whelps than many Parents take for the education of their children Observ 3. In the greatest extremity of women and when it goeth hardest with them when they bring forth Ichabods and Bennonies Sons of Sorrow and Affliction or when they miscarry when it is worst with them in nature it may be best with them in regard of Grace they may be eternally saved Mysticé By a Spiritual Child-bearing both men and women may yea must be saved Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children of whom I travel in birth again till Christ be formed in you Axiom 3. Though the woman were first in the Transgression yet she shall be saved Adam was not deceived but the woman being deceived was in the Transgression nevertheless she shall be saved in Child-bearing Observ 1. Note here the Christian Prudence and discretion in the Ministers of God as they cast down through disparagement so they raise up with consolation as they beat down pride with one hand so they raise up confidence with the other though the woman must be no publick teacher of her Husband in the Church yet she may learn at home the way of Salvation Non Librorum tractatione sed Liberorum educatione Observ 2. Parents by their fall and rebellion shall hinder the Salvation of none who repent and believe aright to the end Observ 3. The Blessing through Christ far transcends the Curse by Adam Rom. 5. Observ 4. To have been an occasion and author of sin and disobedience unto others is no absolute barr or hinderance to the Salvation of true Penitents and Converts so good Gracious and merciful is our God even unto Rebels against himself even unto the Authors and Ringleaders of Rebellion that if they repent if they return to their Obedience he most Graciously receives them 2. The condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they continue in Faith Love Holiness with Sobriety 1. This condition puts us in the way of Salvation 2. It requires our continuance and perseverance in that way of Salvation Observ 1. There is but one way to obtain Salvation both for man and woman Male and Female Observ 2. This is General and common unto all that the people of God be Believers such as love God and their neighbour holy sober all this is necessarily supposed for here the Apostle requires the continuance in these In this way of Salvation we have divers steps 1. Faith 2. Faith that works by Love 3. Holiness 4. Sobriety So that there are so many Divine Truths 1. They who would be saved must continue in Faith 2. They must continue in Love 3. They must continue in Holiness 4. They must continue in Sobriety 1. They who would be saved must continue in Faith What Faith is this 1. In the Father Hebr. 11.6 2. In the Son Mark 16.6 He that believeth shall be saved Believe in the Lord Jesus Christ Acts 16.31 Rom. 11.20 Observ This is the saving Faith 2. They must continue in Love What Love Love to God and men This is that Love by which Faith worketh Gal. 6.5 6. 1 Thess 1.3 4. The work of Faith and labour of Love which is the end of the whole Law 1 1 Tim. 1.3 4. Observ As there is a saving Faith so is there a saving Love Heb 6.9 10. Things which accompany Salvation for God is not unrighteous to forget your works and labour of Love c. 3. They who would be saved must continue in Holiness Rom. 6.22 Ye have your fruit unto Holiness and the end is everlasting life The end or reward of Holiness is the everlasting life and Salvation Observ As there is a saving Faith and a saving Love so is there also a saving Holiness Hebr. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. 2 Pet. 3.11 12. What manner of persons ought we to be in all manner of holy Conversation and Godliness looking for and hastening unto the coming of the day of God 4. They who would be saved must continue in Sobriety Sobriety is reasonableness and moderation in the use of all natural things with modesty and humility Rom. 12.3 Man ought to think soberly of himself Observ As there is a saving Faith Love and Holiness so is there also a saving Sobriety 1 Pet. 1.13 Gird up the loins of your mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ and Verse 5.8 Be sober be vigilant Observ 1. By all this it appears that no men nor women are saved by Faith only The Text evidently proves this She shall be saved if they continue in the Faith and Love and Holiness with Sobriety 2 Pet. 1. The most precious Faith must have Virtue c. added to it Observ 2. It is not enough to Salvation to believe that Christ hath loved us and given himself for us No nor that he was and is the Holy one and the just no nor that he was temperate and sober surely Christs Love of us without our love of God and Christ and our Neighbour will not save us He that loves not the Lord Jesus Christ let him be an Anathema Maranátha Christs Holiness will not save us if we be unholy and profane For without Holiness no man shall see God Christs Temperance Sobriety Continency Modesty c. will not save us if we be loose debaucht Drunkards Letchers Christ was not only a Sacrifice for Sin but also an example of godly life we have no benefit of his Sacrifice unless we be Followers of his Life we are not said to be saved by Christs death but by his Life Rom. 5.10 Repreh Those who save all this labour by a false Faith an imaginary Faith a Faith without Love without Holiness without Sobriety Christ they say hath
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
whereas there are two Adams the earthly and the heavenly where the earthly fails the heavenly makes supply what the earthly man polluted and defiled the heavenly man must purge and make clean 1 Joh. 2.1 2. If any man sin we have an advocate with the Father This is he who came from Edom Esay 63.1 with red garments from Bozrah Edom signifieth red and notes the earthly man of flesh and blood The Prophet their describes Christ's coming victoriously from his conquest of the earthly man subduing him unto himself He came from Bozrah from conquering the strong hold of Edom the earthly man So Bozrah signifieth a fortress or strong-hold that fortress which the strong man held until a stronger than he came Luk. 11. and took away his armour from him wherein he trusted So our Apostle the best interpreter of that place of Esay Heb. 2.14 15. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death i. e. the devil and deliver them who through the fear of death were all their life long subject unto bondage So the Lord exercised upon the Devil the legem talionis whereby he who did injury should suffer the like Levit. 24.20 Satan had ejected Christ out of his Kingdom bringing in Idolatry and Superstition into the world And therefore now is the judgement of this world saith our Saviour Joh. 12. i. e. the world shall now be set free from Satan so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth now the prince of this world shall be cast out And whereas Satan was the cause of Christ's death Christ avenged that of Satan which was to him instead of death Joh. 8.16 The prince of this world is judged Thus 1 Cor. 15.54 55 56 57. This purging Beloved we must not gaze upon as a thing done 1600 years since only and wrought to our hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present Tense so likewise in the Latin here faciens and so it 's a continued act figured by Gods leading the people out of Egypt through the red Sea not that the Sea was red or the Sand in the bottom of it as many have thought but from Edom which signifieth red that Sea bordering upon the Land of Idumea o◠Edoms land which the Poets call Eritheus or Erytheius Through this Sea the Lord leads his people continually and purgeth them by the spiritual waters of it from the power of the spiritual Pharaoh and the Egyptians which signifie our sins according to the interpretation of Micha 7.15 19. So that the Lord may say properly enough to every one of us whom he hath purged from his sins that in the Preface to the Commandments I am the Lord thy God who hath brought thee out of the land of Egypt It is also true in this sence that by his stripes we are healed Esay 53.5 by his active stripes Prov. 20.30 The blewness of a wound is a purging medicine cleansing away evil So do stripes the inward parts of the belly such stripes and correction of wisdom are never out of time saith the wise man Ecclus. 22.6 they are continued for the Lord scourgeth every son whom he receiveth Heb. 12.6 that he may make him partaker of his holiness vers 10. Reason 1. In regard of God the Father Hab. 3.13 He wills not the death of a sinner Ezeck 18. Rom. 3.25 26. God the Father hath set forth Christ to be a propitiation through Faith in his blood God is pure 1 Joh. 3.3 He loves his own Image and the restauration of it in his creature and therefore works out whatever is contrary thereunto chastens him corrects him purgeth him that he may make him partaker of his holiness Heb. 12.10 He hates the sin of his creature and so desires that his creature should separate from it For this end he shut up all under unbelief and sin that he might have mercy upon all Rom. 11.32 Reason 2. In regard of 1. The Son of God and his ends why he came into the world to destroy and dissolve and purge out of us the works of the Devil Iniquity was bound up in the bearts of children by their first birth Prov. 22.15 Satan bound it up there And our Lord he came to dissolve and unloose that work of the Devil 1 Joh. 3.8 This was figured by our Saviours loosing the woman whom Satan had bound Luk. 13.16 2. He himself bare our sins in his own body on the tree that we being dead to sin should live unto righteousness 1 Pet. 2.24 3. Christ hath once suffered for sins the just for the unjust that he might bring us unto God 1 Pet. 3.18 God creates us for his glory If we should be still polluted with sin we shall be to his dishonour As if a man had a special plaister for a sore and let it lye by him and made no use of it we have wounds and putrified sores c. and we let them fester it may cost us our lives Esay 1.5 6 7. he binds and makes application of the plaister vers 16.20 Prov. 16.6 by mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Object 1. If we be purged from our sins how is it that we are as yet so polluted with our sins or since we are so polluted how are we purged Answ 1. We must distinguish between the impetration or obtaining redemption for us Heb. 9.12 and the Application which is by faith Act. 15.9 2. We must know that Christs purging of us is not only to be understood as an act passed but also as an act continued as I shewed before 1 Joh. 1.7.9 That fountain Zach. 13.1 Set open for Judah and Jerusalem to wash in cleanseth and purgeth the Generations of believers and runs along with them as that water is said to have done 1 Cor. 10.4 They drunk of that rock that followed them or went along with them For as a living Fountain whatever filth is cast into it it purgeth it out again contrary to a pool or standing water which cannot purge it self but becomes more and more putrified And as they who tread the Vintage go into the troughs with all their filth and nastiness but there is a vigour and life in the blood of the grape which purgeth all filth and works it out again even so the Blood and Spirit of Christ like a living Fountain where-ever it is purgeth and cleanseth out all filth contrary to it's spirit And as our Apostle reasons Heb. 9.13 14. If the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ Object 2. If Christ hath wrought the purging of our sins why are we exhorted still to purge them Answ Christ and Believers are often in Scripture said to
Sacerdotes i. e. indelebiliter imprimatur Means 1. Overcome Revel 3.12 He that overcomes shall inherit all things Revel 21.7 Means 2. Pray that the Lords Name may be hallowed in us Reprove Those who obtain names by inheritance but far less noble than their Ancestors left them yet glory in an out-side a bare name and title Psal 47.5 Sign 1. Whether doest thou take Gods Name in vain in words thou swearest not 't is well but doest thou not curse We have heard some teach to curse of late dayes and that for Christ's sake when yet as he saith swear not at all so his Doctrine is also curse not at all Rom. 12.14 and lye not at all see the force of this Argument Ephes 4.20 25. He is properly the Saviour Jesus Christ to those who will not lye Isa 63.8 Children that will not lye so he was their Saviour Rom. 9.1 I speak the truth in Christ I lye not for no lye is of the truth 1 Joh. 2.21 not only known evil words but for every idle word he must be accountable 2. Doest thou do all to the Glory of God 1 Cor. 10.21 Confer with Coloss 3.17 If any suffer as a Christian for doing well let him glorifie God hoc nomine i. e. in the Christian name So Syriack Christ among the Romans was called Chrestus which yet is neer a kin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being becoming Motives Now beloved if by either doing or suffering we make not good this worthy Name by which we are called we take it in vain for whosoever names Christ must depart from iniquity we cause Gods Name to be blasphemed Rich Christians by their Pride Covetousness Oppression cause the name of Christ to be blasphemed Jam. 2.7 as if he taught so we wrong our brethren for what is more ordinary than to say they are all such Creatures lying proud c. Christ obtained this most Excellent Name by Inheritance the Heir had a double portion so hath Christ as Elisha petitioned that Elias spirit might be doubled upon him so the Son brings a greater measure of Peace more Grace and Life in more abundance How great then is the humility of Christ yea how great his love toward us who humbled himself and made himself lower than the Angels yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Psal 22.6 Object Is it possible for us to obtain so excellent a name Hear the Psalmist Psal 8. What is man saith he that thou remembrest him for thou hast made him a little lower than the Angels If the Psalmist wonder at Gods goodness toward man that he hath made him a little lower than the Angels shall we think that man can obtain so Excellent a Name that he should be more excellent than the Angels yea that he should obtain the same name with Christ We must therefore first enquire whether it be possible to be obtained before we exhort men hereunto For answer to this doubt we must consider a three-fold estate or condition in man according to which he may have a three-fold Name 1. an estate by Nature 2. an estate by Sin 3. an estate by Grace According to these three Estates he hath three names 1. According to his estate by nature he is earthly made of the earth and so called Adam from Adamah which signifieth the earth nor is this name only proper to the first man but common to his whole race and posterity Psal 36.7 Thou savest both Adam Man and Beast and Psal 39.6 Every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is altogether vanity 2. The second estate of man is his estate by sin that as it began in Adam's Apostacy so it continued and grew up with his Posterity and Misery with it which is an individual companion or attendant upon sin whence it is that man hath a second name a name of sin and misery by sin that 's Enosh which name is not proper to the Son of Seth only Gen. 4.26 but common to all such Lord what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 9.21 put them in fear that they may know themselves to be but men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 144.3 This name implyed his sin it signifieth perverse and 't is added then men begun to call upon the Name of the Lord it may be rendered then profanely to call upon the Name of the Lord or profanely began in calling upon the name of the Lord but by reason of his perversness it signified miserable and sorrowful 3. The third estate of man is his estate by Grace and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of dignity and nobility whereby man excelleth others of his kind as appears Psal 49.1 2. Hear ye this all ye people both sons of Adam and sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Sons of base men and of noble men i. e. according to the Chaldee the sinner and the righteous for it is Sin only that makes a man base and Grace only that makes a man truly noble We must therefore know that howsoever the earthly and much more the sinful man be inferiour to the Angels in estate name and dignity yet by Grace he is advanced to the same estate and name yea a more excellent name than the Angels themselves have 1. He is advanced to the same estate with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they who shall be accounted worthy to obtain the new world are equal unto the Angels and are the children of God Luk. 20.36 2. The man by Grace shall be advanced unto a more excellent estate dignity and name than that of Angels for the Saints shall judge the Angels 1 Cor. 6.3 and we have great and precious promises whereby we are made partakers of the Divine Nature 2 Pet. 1.4 1 Joh. 4.17 As God is so are we in this world Thus Adam was but a type of him that was to come Rom. 5.14 Adam was Lord of the Creatures which was but a figure of the Lord which the true Israel should obtain As we have born the Image of the earthly so we shall bear the Image of the heavenly 1 Cor. 15.47 48 49. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portemus so let us bear the Image of the heavenly so it is in a most ancient English Manuscript Translation Observe then who is the better man this question is soon answered according to Gods Heraldry the righteous man is better than his neighbour Prov. 12.26 where we may observe he saith not that he who imagines himself a righteous man is so but he who is righteous is more excellent than his neighbour Many there are who fancy themselves righteous men and would be accounted so and out of that strength of imagination prefer themselves before others and if they could perswade others to have as strong an imagination of them then they were righteous as they are in their own thought but the Apostle foresaw such a generation and forewarns us of it 1 Joh. 3.7
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
it allayes their jollity Observ 4. Observe the accomplishment of all those types and figures which in the Old Testament prefigured the Christ of God in the New whether things or persons That precious ointment Exod. 30 22-25 The Tent of the Congregation vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our habitation the Ark the Table the Candlestick the Altar of Incense the Laver the Holy of holies Dan. 9.24 the Stone which Jacob anointed representing Christ and Christians Christ is the Stone 1 Cor. 10. a Living Stone and so are they which are adjoyned unto him 1 Pet. 2.4 5. and are built up a spiritual house and called Bethel Gen. 20. the house of God so interpreted vers 17. which was called Luz at the first i. e. perverse turned away from God and such sometimes were we Luz perverse c. but we are Anointed and become Bethel the house of God Observ 5. Christ's Unction is not an Unction only of Truth and Righteousness but also of joy and gladness 1 Joh. 2.20 Observ 6. Learn from hence who and how qualified is that great inward Antichrist there hath been and yet is much question concerning him his name declares him what he must be contrary to the Christ of God and by the rule of contraries we may find him and discover him Mark how Christ is qualified He loves Righteousness and hates Iniquity Antichrist therefore hates Righteousnes and loves iniquity and that with a perfect hatred so that the Devil himself will prove that great inward Antichrist and he hath his Image I seaâ— in many an one who would be mistaken for a Christian The old man of sin the carnal wisdom the false holiness which is crept into the heart of man in place of the Life and Kingdom and Unction of Jesus Christ No virtuous no gracious man no man who loves righteousness and hateth iniquity can be the Antichrist Observ 7. Christ hath fellows Nullius boni jucunda possessio sine sâ—cio 2 Pet. 1.4 Hebr. 12. Consol Unto the true Christians What can make them sorrowful who have received the oyl of gladness the Unction from the Holy one The wrestlers of old were anointed If thou be an anointed one let the Prince of this world come what needest thou fear he can lay no hold on thee The Prince of this world cometh and both nothing in me Joh. What though sometimes thou be in sorrow if need be through manifold temptation 1 Pet. 1.6 yet the very unction though thou see it not yet the very love of it causeth joy unspeakable and full of glory He will give thee beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness c. Isai 61.3 Repreh 1. This reproves those who presume themselves fellows with Christ yet partake not of his oyl of gladness of his spirit they presume their sins are covered that they are blessed when yet they have not the covering of Gods Spirit yea that their sins are covered so closely that God himself cannot see them how then can God be Omnipotent True it is that God seeth no sin in his people to punish it because he passeth by the transgression of his people And I hope there are few of any other judgement And blessed are they whose sins are so covered But if we retain guil in our Spirits surely the blessing belongs not unto us but the curse rather Psal 32. Esay 30.1 Wo to the rebellious children saith the Lord that took counsel but not of me and cover with a covering and not of my spirit that they may add sin to sin Who presume that they have the Spirit of Prayer yet have not the Spirit of Grace Are they not both promised together Zach. 12.10 They are not of Davids house they love not God and their neighbour they are not of the house of David they are not inhabitants of Jerusalem they are not of the city of peace they were to stay at Jerusalem till they were endued with power from on high The spirit of discipline flies deceit she will not dwell in a body that is subject unto sin Alas how many of us walk so worthy of that name wherewith we are named but that one dead fly or other spoils the whole pot of ointment how much more then a great many 2 Tim. 2.19 Let him that names the name of Christ depart from iniquity Exhort To make others partakers of our Grace imparted to us God the Father he gives this Unction to the Son the Son pours it upon the Saints and the Saints as every one hath received the gift 1 Pet. 4.10 Thus Joh. 1. Andrew first finds his own brother Simon and saith unto him we have found the Messias which is being interpreted the Christ the Oyl the Unction Joh. 1.41 If any one of us have courage and valour and is strong in the Lord that 's Andrew let him invite Simon i. e. him that is obedient or an hearer Philip he called Nathanael vers 45. if any man have received light from God So Philip according to the Hebrew Etymon though the Greek be otherwise let him invite another and make him partaker of it Col. 1.12 All the Philippians were partakers of St. Pauls grace Phil. 2.7 Consol 2 King 4.1 7. The Widow is the Church The Husband is the Law as the Apostle interprets it Rom. 7. The Creditor is no other than God himself to whom we all are debtors and pray that he would forgive us our debts his Son Elisha puts us in a way to pay them we are not debtors to the flesh c. Rom. 8.12 we pay them as he appoints us Psal 16.2 3. to the Saints that are in the earth 1 Joh. 4.11 If God loved us and we owe him love again how would he have us pay it we ought to love one another and this is the common debt we all owe and which must never be discharged but that it must still be owing Rom. 13.8 Borrow Vessels empty Vessels not a few every mans body yea his soul and spirit is a vessel borrow such empty vessels empty of themselves empty of their vain earthly sensual consolations empty of worldly distractions empty of cares Oyl will not be mixed with any other liquour O where shall we borrow such empty vessels What hast thou in the house He gives grace for grace the first grace is his own Habenti dabitur she hath a little oyl the first fruits of the spirit Rom. that which she received since the death of her husband Shut the door be not vain-glorious Happy soul that can shut the door and go to her father in secret The true Elisha can enter when the doors are shut Happy soul that can retire into her chamber now the Lord opens Esay 26.20 21. Happy soul whom the Lord shuts up now when iniquity abounds like a floud The oyl will keep out the water The Oyl will run while there
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
And what was Aholiab but the Tabernacle of the Father whereby it appears that the Tabernacle of the Father was to be a shadow of some better thing these were shadows but the body is of Christ Col. 2. He sets his workmen about the Spiritual Tabernacle Ephes 4.11 12 13. And he gives his workmen skill to work in Gold c. to deal with different dispositions of men 1 Cor. 9. 2. When we say that Moses was faithful in the house of God i. e. his Church and that Jesus Christ was faithful in all Gods house we understand not only the Tabernacle the structure and building but also all Gods houshold and family which according to the spiritual meaning is one and the same Now in the administration of Gods houshold and family Christ Jesus was and is faithful unto God the Father and unto Gods houshold he dealt and deals faithfully with both 1. An Apostle or Ambassadour comes not in his own Name nor seeks any Glory to himself but his Glory who sends him such an one is faithful and such a faithful Apostle is the Lord Jesus from the Father unto his houshold Joh. 7.18 Prov. 13.17 and 8.48 49. 2. Nor doth an Apostle or Ambassadour come to do his own will Such a faithful Apostle and Ambassadour is the Lord Jesus unto him that made him and sent him and that when he was now in hazzard of his life for his Embassy Not my will saith he but thy will be done Matt. 26. 3. And as a faithful Apostle and Ambassadour seeks not his own Glory nor his own Will so he seeks to accomplish the Will of him that sends him Such a faithful Ambassadour was the Lord Jesus Christ as he tells his Father when he gives him an account of what he had done in his house Joh. 17.4 I have glorified thee on the earth I have finished the work thou gavest we to do yea he omits nothing at all of what he knows will be acceptable unto him Joh. 8.29 I do alwayes those things that please him 4. That wherein an Ambassadour approves himself unto his Prince that sends him is in special manner his endeavour to win and gain the affections of all unto his Prince that sends him This endeavour Moses carries in his Name he draws men to him that sent him And herein the great Ambassadour the Son of God acts his part most vigorously that he may win all men to the imitation of the pattern and image of divine perfection which is no other than himself as it was said to Moses see and do all things according to the pattern that was shewn thee in the mouâ—t a transcendent pattern as when he saith be ye perfect as your father which is in heaven is perfect Matth. 5. yet he shews not the Father otherwise than in his own perfect image i. e. in himself And therefore when Philip had said shew us the Father and it is sufficient our Lord presently returns him a quick answer Have I been so long with you and have ye not known me namely according to the Deity relucent and shininig sorth in his works Philip saith he he that sees me sees the Father also Joh. 14. This is a powerful attractive to the believing soul that sees the winning Deity alluring and drawing unto it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which is desirable more desirable is that which is better But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summum bonum the chief good that 's most desirable and of all other the most winning and perswading unto it self But I know not how it comes to pass while the true good in any kind is present with us it 's less esteemed than when its absent from us bonum carendo magis quam fruendo noscitur we know what 's good rather by the want of it than enjoyment of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish sons of Epimetheus learn what 's good by the loss of it And therefore the Image and Son of God shews his faithfulness even this way also yielding himself to dye the shameful death of the cross that when we shall know the wisdom goodness righteousness holiness truth love mercy patience life of God all this and much more is Christ crucified and slain in us by our sins for he is bruised of our iniquities and wounded of our transgressions Esay 53.5 We shall consider this Son of God slain in us and by us and that for his faithfulness in discharging his trust towards the Father and us This this if any thing will melt our frozen hard hearts When I am lifted up I will draw all men unto me Thus the Lords death is shewn forth in the Sacrament The love of Christ constrains us c. 2 Cor. 5.14 15. Repreh 1. The degenerate unbelieving souls Ecclus. 2.12 13. Wo to the sinners that go two ways who discomfort and dishearten themselves in Gods ways and say we must not presume to be like Moses like Joshuah like such and such eminent Saints of God where in all the Scripture is any pious endeavour limited Where is there any bound put to Faith Hope Love Meekness Patience Doth not the Apostle invite us to be followers of him and was not he a follower of Christ And did not the Lord give us an example that we should follow his steps 1 Pet. 2. Consol To the poor dejected soul discouraged by the false Prophets who tell us it is presumption to set the patterns of the eminent Saints before us for our imitation Object But David had his falls Look not at the falls of Gods Saints but at their rising again by Faith Consider thou art under an higher dispensation than David was Zach. 12.8 yea Josiah 2 King 23.25 Exhort To set before us the patterns of Gods Saints and holy Ones Examples for our imitation This was one notable use of holy days named after one or other of Gods Saints which might occasion pious souls to look into their examples set before us for that end not that we should worship them or trust in them but in the living God There are days Ecclus. 33.7 that we remember their life and actions why they were in the world as we are we can easily remember men departed Sic oculos sic ille manus sic ora manusque And why much more should we not remember their Humility Patience Meekness c. yea when we remember their pious life and actions and consider that they were of the same mould with us how should we shame our selves c. NOTES AND OBSERVATIONS UPON HEBREWS III. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this man was counted worthy of more glory than Moses inasmuch as he who hath builded the house hath more honour than the house OUr Apostle hath hitherto compared Christ and Moses together in regard of faithfulness But from hence lest any should conclude that Moses was equal unto Christ our Apostle prefers Christ before Moses in divers respects three especially 1. That Moses
all this while these people continued in their Ceremonial Services all that time they offered Sacrifice even forty years Act. 7.42 and let it be enquired whether many of us have not continued in our sins perhaps forty fifty and sixty years and more yet mean time have covered our sins under fasting and prayer and hearing and receiving the Sacrament Beloved I blame not these good Ordinances of God but if they be empty of the inward form if men fast yet continue in their sins it 's abominable it 's no acceptable service unto God This will appear Zach. 7. The people fasted and mourned threescore and ten years and yet pleased not God nor fasted unto him Observ 4. Notwithstand they see what manner of God the Lord is in his works of power mercy justice faithfulness c. yet they consider it not nor lay it to heart but go on frowardly in their own ways and continue long in their sins Thus the mercy and goodness of God which should lead men to repentance Rom. 2.4 even that by accident hardens men as it did Pharaoh when he saw that the rain hail and thunder was ceased he sinned yet more and hardned his heart Exod. 9.34 O Beloved is it not so with us Psal 55.19 because they met with no changes therefore they fear not God Jer. 48.11 Moab hath not been emptied from vessel to vessel 't is a sad thing that that means which the Lord useth to mollifie melt and soften men should be abused to the hardening of them Observ 5. The Lord takes notice how long we continue in our sins so he does of these Fathers of the Hebrews Observ 6. The examples of others who have sinned and continued in sin should deter us from sin and continuance in it especially those whose punishment is recorded in the holy Seriptures We are wont in other things to take warning by our neighbours harms Proximus Vcalegon And so it ought to be with us when iniquity burns like a fire when his judgements are in the earth the inhabitants of the earth should learn righteousness Esay This the Lord aims at in his punishment of sin All Israel shall hear and fear and do no more wickedly Observ 7. Gods patience and long suffering is great towards sinful men to see if they will return and repent so patient he was toward the old world Gen. 6.3 Neh. 9.28 29 30. Jer. 36.23 4. The holy Ghost saith to day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness where your Fathers tempted me c. This fourth general Divine truth is contained in the dissimilitude and unlikeness which the Lord requires to be in the Hebrews and us in regard of that pattern and example of provocation and temptation of God Observ 1. Israel in their deliverance out of Egypt passage through the wilderness and entrance into the land of Canaan carried the type either of our conversion and inward progress toward salvation or else of our Apostacy and condemnation the Apostle notes them both 1 Cor. 10.1 2. For that state is called status inconsistens the inconsistent estate the unsettled condition of the childhood Cadesh Barnea Observ 2. The Fathers of the Hebrews or many of them who fell away had a spiritual work begun in them 1 Cor. 16.1 1. Heb. 4.1 2. Observ 3. Those things which are historically written are not bare Histories but written for our spiritual admonition Rom. 15.4 1 Cor. 10.6 Now these things were our examples to the intent we should not lust after evil things as they also lusted Observ 4. There are divers patterns of sin See Notes on Rom. 5. Of punishment ibidem Of Grace and life Adam S. Paul Repreh Who rather imitate the first Adam than the second Exhort Choose the good God's patience is great and his suffering long towards penitent men If they return not they must perish in their sin NOTES AND OBSERVATIONS UPON HEBREWS III. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I was grieved with that generation and said They do always erre in their hearts and they have not known my wayes So I sware in my wrath They shall not enter into my rest HItherto we have heard the Apostle's dehortation of the Hebrews from the evil of sin disswaded from vers 7 8 9. Come we now to the effects of the sin upon the Lord himself and from him redounding unto the sinners themselves wherein we have these truths 1. The Lord was grieved with that Generation 2. The Lord said They always err in their hearts 3. They have not known his ways 4. The Lord sware in his wrath that they should not enter into his rest 1. The Lord was grieved with that Generation Quaere 1. What Generation that was 2. What grief is and how the Lord was grieved with that Generation 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Psal 95. it signifieth either 1. A time or age which is either seculum a generation the duration is from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Or the men of a Generation Esay 53. Who shall declare his Generation some understand it of Christ's miraculous nativity as such as cannot be uttered but the Prophet is rather to be understood to speak of the seed posterity and generation of the Son which should be innumerable so that hereby should be fulfilled the promise unto Abraham Gen. 15.5 So shall thy seed be so generation is used Gen. 7.1 Deut. 29.22 and 32.5 Judg. 2.10 2. By Generation may be understood a succession of evil men as Matth. 23.35 36. All these things shall come upon this generation what we have following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Demonstrative is not in Psal 95. in the Hebrew but is extant in the Septuagint out of whose Translation the Apostle had it and the same is extant in the Hebrew where the story is repeated Deut. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically This generation this evil this evil generation 2. What is meant by God's grieving The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be dashed against as the waves dash against the banks of the Sea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bank or shore as the raging Sea the flood of ungodly men or men of Belial dash against the Lord who setteth bounds to the Sea or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden as the Lord complained I am burdened by you as a cart laden with sheaves Amos 2.10 The word in the Psalm which we render to grieve or to bear with sadness grief tediousness and irksomeness Jerome turns the word displicuit mihi generatio illa that generation displeased me others turn it Litigavi or rixatus sum I strove or contended with them Others and of them Pagnine taedio pertuli generationem illam I bare that generation with irksomness and
for them And therefore should I proceed to handle the sixth Commandment how can I expect other than mistakings and misapprehensions how ever innocently and warily I should speak I thought fit therefore to give satisfaction to the former and cut off occasions from them that seek occasions and withal to make choice of a Theme which I know is most desired as that which is the end of the Law and the Author and Object of the Gospel most excellent and profitable and necessary Our Lord and Saviour Jesus Christ 1. An Argument of all other most excellent most profitable yea most necessary to be known A choice a rare gift to know him a gift that descends from above For flesh and blood hath not reveiled that Jesus Christ is the Son of God No it is only the Fathers Revelation from heaven Matth. 17.16 He is the Center and Basis of the whole Scripture and of the Church built upon him The corner stone the sure foundation 1 Pet. 2. Of whom all the Scriptures testifie Joh. 5.39 Search the Scriptures they are they who testifie of me 2. How profitable then must the true knowledge of him be since it is called the knowledge of salvation for the remission of sins Luk. 1.77 yea since by the knowledge of him he shall justifie many Esay 53.11 Yea since it is eternal life to know thee and whom thou hast sent Jesus Christ Joh. 17.3 Yea in him are hidden all the treasures of wisdom and knowledge Col. 2.3 Yea all knowledge without the knowledge of him is nothing worth Phil. 3.8 I account all things but loss c. Let not the Wise man glory in his wisdom Jer. 9.23 3. Nor is the knowledge of this Doctrine arbitrary or left to our discretion but exceeding necessary This appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from heaven Matth. 17.5 This is my beloved Son in whom I am well pleased hear him What is that Hear him if ye will if not there 's no harm done O no 't is the unum necessarium Luk. 10.42 For as he himself is eternal life 1 Joh. 5. and to know him is life eternal so not to know him is to be ignorant of eternal life and salvation and lose the life eternal which how dangerous it is ye read 2 Thess 1.8 He comes in flaming fire taking vengeance of them that know not God and obey not the Gospel of our Lord Jesus Christ for that the event is no less perillous appears Act. 3.22 A Prophet shall the Lord your God c. him shall ye hear in all things that he shall say unto you But what if we do not it followeth it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people I have chosen therefore such a Text as may in some proportion answer to the largeness and amplitude of the Argument we intend to treat upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the same yesterday and to day and for ever The words are considerable either 1. In themselves Or 2. With reference to those either 1. Going before Or 2. Following 1. As they are considered in themselves they contain an assertion of Christ's eternal and immutable essence in all parts of time 1. Yesterday that is all time past 2. To day that is the present time 3. For ever that is all time to come Accordingly we have these several points of Doctrine Jesus Christ is the same 1. Yesterday 2. To day 3. For ever 4. He is the same yesterday and to day and for ever 1. Jesus 2. Christ 3. Is the same 4. Yesterday Somewhat must be spoken of every one of these by way of explication however they seem well enough known 1. What is here meant by this name Jesus The name Jesus signifieth a Saviour I shall here wave many rather allusions than Etymologies as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the initial Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. That of Jesus made of the name Jehovah many others framed out of the mysteries of Letters and numbers contained in the name Jesus which howsoever I conceive useful in their kind yet are they too critical for the most of this auditory I adhere to that only which the Angel giveth Matth. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived is quite out of use and instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to save to deliver c. And this is worth our consideration for whereas man is become miserable and impotent and unable to save himself we read no such word in the Active Cal as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save the word in use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause salvation whence Joshuah or Jehoshuah the name of his type who causeth Salvation the Saviour and the great one as we turn Esay 19.20 The Lord shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Prince Vatabl. Magnatem Vulg Lat. Propugnatorem our English Act. 5.31 answers it exactly Him God hath exalted with his right hand to be a Prince and a Saviour Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Glad Tidings of Salvation is not once read in the New Testament such Glad Tidings come not from us we must receive them from above therefore Mat. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The poor are preached unto they are Gospellized Glad Tidings are preached unto the poor the poor in spirit Hebr. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We were Gospellized or the Gospel was preached unto us as unto them In vain is the Glad Tidings of it expected from any other much more salvation it self but from the Lord Jesus the Prince and the Saviour Thus the name Jesus signifieth a Saviour And a Saviour he is in regard of both the terms whereunto Salvation relates 1. A quo and this is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save from sin and all the consequences of sin 2. Ad quem and so 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom Thus it was foretold Dan. 9.24 Seventy weeks are determined upon thy people and upon thy holy City to finish transgression and to make reconciliation for iniquity here 's the term à quo and to bring in everlasting righteousness and to seal up the vision and prophecy there 's the term ad quem and so much for the first name whereof we shall have occasion to speak more fully hereafter The next words in the Prophet lead us to the next name of the Son of God in the Text To anoint the most holy i. e. the Christ the holy one of God figured by the most holy of the Temple he is from his anointing called Christ the anointed one so Andrew interprets the name Messiah Joh. 1.41 We have found the Messias which is being intepreted the Christ 3. Jesus Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse the same in nature properties and works
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time
Observ 2. Christ is the Tree of Life and what is Life actus vivendi the act of living Life is either Natural or Supernatural Natural or Vegetative as in Plants Sensitive as Animals Rational and Intellectual as in Men and Angels Christ is the Tree of Life in all these respects and above them all in that he hath in him the Supernatural Life the Life of God so saith our Lord Joh. 14. I am the Way the Truth and the Life What some contend for touching the natural Virtues of that Tree I dispute not the most of what is said may be resolved into conjectures and subtilties of the Schoolmen who on Lumb libr. 2. distinct 19. affirm that it had many excellent Virtues in it but lost them by the Fall of Adam Certain it is that even natural things themselves made for the use of Man have contracted vanity by the sin of Man for hence it is that the Earth is accursed for Man's sake and the same our forefathers found in their dayes as ancient stories report we find now what 's the reason a fruitful Land makes he a barren wilderness for the wickedness of them that dwell therein But what Virtues they â—â—njecture were in the Natural and Symbolical Tree we may confidently say are in the true and Spirâ—â—ual Tree of Life and more than they for in this Tree of Life is the very life of God Formaliter Joh. 1.5.26 The Father hath Life and giveth to the Son to have Life in him also and so Effectivè also it gives life unto others who have it Eccles 7.12 Wisdom giveth life to them that have it and the eating of this Tree gives Life to the world Joh. 6.57 He that eateth me shall live by me it also prolongs life for Wisdom is the gray hair to men it not only gives Life but a greater degree of it Joh. 10.10 That they may have it more abundantly and strongly also To him that hath no might he increaseth strength Isai 40.29 30 31. He protects sub umbra illius Cant. 2.3 I sate down under his shadow with great delight He refresheth with his fruit Matt. 11. Observ 3. If Christ be the Tree of Life then are true Christians the Living and Fruitful branches of it fruitful Trees like unto him I am the Tree and ye are the branches Joh. 15.5 Now the Tree divides it self first into greater and stronger branches afterward more less and many the most full Virtue of it first diffused into a few Apostles afterward into all the Trees of Righteousness which are planted by the rivers of waters the out-flowing of his Spirit and Life Here is Consolation for the People of God the Trees of Righteousness who draw Vertue and Power by Faith from their Root and Stock though many winds blow thou art better rooted and grounded in him than to be tossed or carried with every wind of doctrine The Tree of Life is the more deeply rooted and so much the more spreads it self by how much the more it is shaken with storms What if thou suffer much opposition the most fruitful Trees are most cudgell'd thou art in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that notes the Cross Exod. 15.25 this Tree or Wood makes the bitter waters sweet This is the blessed wood by which comes Righteousness and Salvation Wisd 14.7 Alas says the disconsolate Soul I have no life no moisture I am like the drought in Summer Psal 32.4 Let not the Eunuch say I am a dry Tree Isai 56.3 True it is Moses drove out the Eunuches Deut. 23.1 out of the Temple of the Lord from all Offices in the Common-wealth so that it was a reproach to be barren But what Eunuches meant Moses such as had no will or power to propagate the Holy Seed nor raise up Seed not such Eunuches as made themselves such for the kingdom of God Matt. 19.12 Unto such our Lord saith Let not the Eunuch say I am a dry tree vers 4 5. Ezek. 17.24 Further God hath his Paradise and the Tree of Life is in the midst of Gods Paradise and Christ gives power to him that overcomes to eat of the Tree of Life There is a Paradise of God why said to be God's God hath planted it Gen. 2.8 9. the Trees are plants of Gods planting God delights in them And the Tree of Life is in the midst of the Paradise of my God saith the Son of Man What is Paradise and why the Paradise of God Paradise where we first read of it is Gen. 2.8 9. a garden inclosed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to protect and defend Hortus Conclusus Cant. 4.12 a Garden inclosed is my sister Eccles 2.5 Neh. 2.8 This Paradise this Garden is said to be in Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either Appellative and so it signifies pleasure and delight or proper and so it signifies that most pleasant and delightful place in the East called by that Name Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this ye read 2 King 19.12 the Children of Eden and Ezek. 27.23 Eden is reckoned among other places of Babylon and Mesopotamia There is a dispute about it and great enquiry hath been made by Geographers and Chorographers The Jews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the happiness of the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day thou shalt be with me in Paradise Disputers whatever men think have very seldom brought forth Truth however this is not the Paradise we now enquire after the Paradise we now seek is as some call it Heaven others Coeli vestibulum suburbium the place or state of the blessed called Paradise or a Garden from such a resemblance or similitude as the most pleasant and delightful things on earth can make us of the heavenly I call it a place or rather a state a place or rather in a place it must be otherwise it cannot be for whatsoever is no where is not at all but I call it rather a state for Act. 22.17 St. Paul saith He was in a trance in the Temple at which time he saith he was caught up into Paradise and heard unspeakable words 2 Cor. 12.4 so Jacob Gen. 28.17 This is the House of God the Gate of Heaven Besides it was a known and received Truth among the Jews before our Lord appeared in the flesh that by Paradise was to be understood the state of Glory Ecclus. 40.17 So the fear of God is a blessed state We read of Enoch that he was translated Ecclus. 44.16 Translatus est in Paradisum He was translated into Paradise In which sence our Lord saith to the good Thief This day shalt thou be with me in Paradise As there are degrees of punishments and torments in Hell It shall be easier for c. so are there degrees of rewards in Heaven Nor is Paradise the highest degree of heavenly Glory for what as our Lord upon the Cross had said unto the good Thief This day c. Luk. 23.43 being risen from the
give and ver which increaseth the signification of the word which is fully expressed by the French and English word pardon a thorough indulgence and vouchsafing Grace But when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forgiveness of sins By these words are understood not only forgiveness of sins i. e. the pardon of them whereby the punishment of sins which otherwise had been inflicted is remitted But by these words also is understood the removal and putting away of the sins themselves and the taking them away from sinners Thus here and the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification imports a parting and separating whither of persons or things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away ones wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge one of a debt To pardon a fault as in that Epistle of Agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Nicias offend pardon him if he offend not pardon me however pardon Accordingly it answers to like words in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 42.33 Deut. 26.10 Being referred to sin it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This iniquity shall not be purged from you til ye dye which according to the wisdom of the Spirit signifieth not only to pardon and for give sin but also to purge it And therefore in the Septuagint it s rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words also answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away sin as in that known Psal 32.5 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnine renders abstulisti thou tookest away The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby we may understand the meaning of vers 1. which is cited by the Apostle Rom. 4.7 Where the blessedness of man is declared whose transgression is taken away and his sin covered which is an exact parallel to Psal 85.2 Thou hast forgiven the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast taken away the iniquity of thy people thou hast covered all their sin So that by the former word may be implied the mortification or killing of sin and by the latter the burial of it and forgetfulness of all the lusts tempting us to a return thereunto Unto both which places is added Sela Importing the depressing of earthly thoughts and elevation of the mind unto heavenly things considerable in the words foregoing and foreshewing what a dangerous mistake there should be by misunderstanding these words By this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by Christ both pardon of sins is obtained by Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is often taken for the expressing of some contemptible and despicable Person as they said of Moses As for this Moses we know not what is become of him and as they said of Christ As for this fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Joh. 9.29 And thus it may be here used even he whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified man This may break the heart of impenitent sinners when they shall consider that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man whom they despised and rejected is the only Saviour Thus Peter preached Act. 2.32 36. See what came of this vers 37. And surely when we shall consider that it is the wisdom of God which we have accounted foolishness It cannot but prick us unto the heart as it did them Esay 53.3 O let us take heed lest it be too late ere we know and consider this as they did Wisdom 5.1 Observ 1. Hereby is signified unto us the glad tydings which the Evangelists and preachers of the Gospel bring unto us namely Remission of sins by Jesus Christ This was figured by the jubily Levit. 25.8 9 10. For so the preacher lifts up his voice as a trumpet and proclaims liberty unto all those who were servants and captives and estranged from their own inheritance And who are the true servants but sinners who yielded themselves servants unto iniquity Rom. 6.19 For he who committeth sin is the servant of sin Joh. 8.34 2 Pet. 2.19 who are the true Captives but they whom Sathan takes captive at his will 2 Tim. 2.26 these are set free at the Jubily at the year of Remission as it is called And who sets them free but the Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kinsman that word signifieth a Kinsman and a Redeemer which is Christ himself who is not ashamed to call us brethren Heb. Levit. 25.48 And therefore the Lord Jesus who is the true Redeemer he preacheth the true Remission and Removal of sin and our restitution unto our spiritual inheritance So he explains Esay 61.1 2. in Luk. 4.18 19. and then adds vers 21. This day is this Scripture fulfilled in your ears Therefore the Septuagint where ever we read Jubily they turn the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost twenty times in Leviticus 25. The Redeemer restores us unto our inheritance Eph. 1.7 11. we have both these together Ast. 26.17 18. Where the Lord promiseth Paul that he will deliver him from the people of the Jews and from the Gentiles Vnto whom sairh he now I send thee i. e. that they might open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jubily the remission of sins and an inheritance among those who are sanctified through faith that is in me Doubt But if the sin be removed there needs no more prayer for the removal of it but our Lord teacheth us to pray for the removal of it Answer Although our sins and failings be many by reason of our ignorance and weakness while we are yet children and babes in Christ And the Lord be gracious unto us and vouchsafe the forgiveness of them 1 Joh. 2.12 Yet the plenary and full remission of sins is given upon the ratifying of the New and Second Covenant Jerem. 31.31 and 33.8 Heb. 8.8 In all which Scriptures the remission of sins is set in the last place as the last thing accomplished The Reason why remission of sins must be so understood in this place and divers other for the removal and putting away sin is evident in this Text by comparing vers 38. with vers 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse is expounded by justification or freedom from sin in the latter place which I conceive a place convictive and forcibly proving this truth especially if we lay to it 1 Joh. 1.9 where the latter part of the verse explains the former Besides where Luk. 1.77 it s said To give knowledge of salvation by the remission of their sins Salvation is explained by remission of sins Now Salvation consists not so much in the remission and forgiveness of sins as in the putting away of sins as appears Act. 3.26 Where
the blessing of Christ is turning every one of us from our iniquities Esay 59.20 with Rom. 11.26 In the former place it 's said that the Redeemer shall come to them that turn from transgression in Jacob. In the latter All Israel shall come to be saved How The Redeemer shall turn away ungodliness from Jacob. So the man is saved when he turns from iniquity and iniquity is turned away from him like places are Matth. 1.21 Ephes 5.25 26. And Titus 2.14 Lastly Redemption by Christ's bloud and Spirit is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.7 Col. 1.14 Now Redemption by Christ's blood is to be understood also by his Spirit according to 1 Pet. 1.18 19 20. Heb. 9.14 15. 2. Axiom 2. This forgiveness of sin and putting away of sin is preached to the men of Antioch Were all the men of Antioch fit to receive the glad tydings of remission of sin It may be doubted yea the Apostle puts the matter out of doubt vers 40. where he fears that which he warns them off But must therefore the Gospel not be preached because some were not fit to hear it God forbid Our Lord abstained not from Acts of his publick Ministry although some present were not fit and capable of them Joh. 6.52 60 66. And Judas was present at the Supper first instituted Luk. 22.21 And for ought we know he was present at the singing of the Hymn or Psalm Matth. 26.30 Nor did our Lord think meet to omit the Hymn because Judas was unfit to sing it And although it may be feared that in mixt Congregations some here may be who are not fit to apply to themselves and sing all Psalms which David and other Pen-men of the Book of Psalms wrote in their different conditions Yet it may be hoped that some there are especially in a great Congregation who may be of David's estate and degree And therefore our Lord Jesus is brought in by the Apostle Heb. 2.12 Singing praise in the midst of the Church And therefore the Apostle did not think it meet to abstain from the duty of singing Psalms although possibly many might be present who were not fit to sing them Such a chearful exercise must not be left off because some are unworthy to partake of it Therefore the Apostles expresly enjoyns this duty Eph. 5.19 But some sing those things which are not fit for their condition as some receive the Sacrament and hear the Word at their peril as our Lord speaks in an argument of different nature qui potest capere capiat So in this business And thus in preaching the remission of sins all are not fit to believe it for themselves in the same degree and measure vers 26. Observ 1. A ground for that Article of the Christian Faith forgiveness of sins Observ 2. This is an evident proof of Christ's Deity and that Jesus Christ is God Who can forgive sins but God only Repentance and forgiveness of sins must be preached in his name Observ 3. This must be known to the men of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what knowledge is this This is a fiduciary knowledge or knowledge of Faith Reason in regard of him through whom remission of sins is wrought even this man Jesus Christ even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man He hath power upon earth to forgive sin remit and put it away This must be known That ye may know that the Son of Man hath power upon earth to forgive sin Matth. 9.6 He was manifested to take away our sins and in him there is no sin and this ye know 1 Joh. 3.5 2. In regard of the preaching remission of sins the end of preaching is believing 3. In regard of the knowledge it self which knowledge is necessary to remission of sins and justification from sin By the knowledge of him my righteous servant shall justifie many Esay 53.11 Be it known unto you therefore Wherefore Because God hath raised up Jesus c. Therefore he offereth faith unto all Act. 17. Act. 13.39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses These words contain the explication of the former vers 38. What is meant by remission of sin viz. justification from sin wherein we have two Axioms 1. We cannot be justified by the Law of Moses 2. Every one who believes in Christ is by Christ justified from all things from which he could not be justified by the Law of Moses 1. We cannot be justified by the Law of Moses Quere What is it to be justified what the Law of Moses is and the reason why we cannot be justified by the Law of Moses Observ 1. The holy Ghost here stiles those despisers false Accusers Decliners and Apostates who believe not the remission and putting away of sins and the justification the freedom and cleansing from all things from which by the Law of Moses they could not be justified Observ 2. That it is possible through Christ to turn away from all our sins and that all iniquities should be put away from us Rom. 11.26 that we shall be justified and cleansed from all sins yea all things c. This is no erroneous doctrine but the very same which was preached by the Evangelists and Apostles That Jesus should be so called Because he should save his people from their sin Matth. 1.21 That Jesus is the lamb of God that takes away the sins of the world Joh. 1. That God hath sent Jesus to bless us and to turn every one of us from our iniquities That this is the very same doctrine which the Apostle preached in this Text when he saith That by this man is preached unto us remission of sins Wherefore to teach men that remission and putting away of sins and justification and cleansing from all sins is impossible in this life through Christ and not to be believed is to teach men the unbelief yea it is to teach despising of the great grace of God to teach false accusing of God and his ways yea it is to teach Apostacy and revolt from God and his ways Observ 4. Hence we may learn how to judge of the present Generation who think it a thing altogether impossible that the sin should be wholly put away removed and turned from us though it be promised to be done by Jesus Christ By this man by Jesus Christ remission removing putting away sin is said to be by this Man Who think it impossible that we should ever be justified from all sins yea from all things in this life though this be promised to every Believer Who think this to be erroneous doctrine though preached by the Apostle himself yea though preached by Christ himself The Apostle and high priest of our profession Heb. 2. Judge then Beloved whether many Professors of the present Generation be not despisers of this great grace of God offered unto them yea false Accusers yea Apostates from the Faith Observ 5.